Tafsir Ibn Kathir — Al-Balad 90:19 – Ad-Duha 93:11

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.

Recitation of Surah Ash-Shams wa Duhaha in the 'Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned. In it the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالشَّمْسِ وَضُحَاهَا - وَالْقَمَرِ إِذَا تَلَاهَا - وَالنَّهَارِ إِذَا جَلَّاهَا - وَالَّيْلِ إِذَا يَغْشَاهَا - وَالسَّمَاءِ وَمَا بَنَاهَا - وَالْأَرْضِ وَمَا طَحَاهَا - وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا - قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (1. By the sun and Duhaha.)(2. By the moon as it Talaha.)(3. By the day as it Jallaha.)(4. By the night as it Yaghshaha.)(5. By the heaven and Ma Banaha.)(6. By the earth and Ma Tahhaha.)(7. By Nafs, and Ma Sawwaha (Who apportioned it).)(8. Then He showed it its Fujur and its Taqwa.)(9. Indeed he succeeds who purifies it.)(10. And indeed he fails who Dassaha.) Allah swears by His Creation that the Person Who Purifies Himself will be Successful and the Person Who Corrupts Himself will Fail Mujahid said, وَالشَّمْسِ وَضُحَاهَا (By the sun and Duhaha.) "This means, by its light." Qatadah said, وَضُحَاهَا (wa Duhaha.) "The whole day." Ibn Jarir said, "The correct view is what has been said, 'Allah swears by the sun and its daytime, because the clear light of the sun is daytime.'" وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) Mujahid said, "It follows it (the sun)." Al-'Awfi reported from Ibn 'Abbas that he said, وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) "It follows the day." Qatadah said, "as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible." Concerning Allah's statement, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) Mujahid said, "When it illuminates." Thus, Mujahid said, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) "This is similar to Allah's statement, وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it Tajalla.)(92:2)" And they have said concerning Allah's statement, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah's statement, وَالسَّمَاءِ وَمَا بَنَاهَا (By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah. It could also mean "By the heaven and its Constructor." This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says, وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ (With Hands did We construct the heaven.)(51:47) meaning, with strength. وَإِنَّا لَمُوسِعُونَ - وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ (Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!)(51:47-48) This is also similar to Allah's statement, وَالْأَرْضِ وَمَا طَحَاهَا (By the earth and Ma Tahaha.) Mujahid said, "Tahaha means He spread it out." Al-'Awfi reported from Ibn 'Abbas that he said, وَمَا طَحَاهَا (and Ma Tahaha.) "This means what He created in it." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that طَحَاهَا (Tahaha) means, He spread it out. Allah then says, وَنَفْسٍ وَمَا سَوَّاهَا (By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says, فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ (So set you your face towards the religion, Hanif. Allah's Fitrah with which He has created mankind. No change let there be in the Khalqillah.)(30:30) The Messenger of Allah ﷺ said, كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟ (Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it?) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from 'Iyad bin Himar Al-Mujashi'i that the Messenger of Allah ﷺ said, يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم (Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists), but then the devils came to them and distracted them from their religion.)" Then Allah says, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn 'Abbas said, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) "He explained the good and the evil to it (the soul)." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa'id bin Jubayr said, "He gave him inspiration (to see what was) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "'Imran bin Husayn said to me, 'Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet ﷺ, when there will be an evidence against them?' I said, 'Rather it is something preordained upon them.' Then he said, 'Is that an injustice?' Then I became extremely frightened of him (due to what he was saying), and I said to him, 'There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.' He ('Imran) then said, 'May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger ﷺ and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them?" He (the Prophet ﷺ) replied: بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم (Rather it is something preordained for them.) So the man said, "Then what is the point of our actions?" The Prophet ﷺ replied, مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى: وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith. Allah then says, قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, 'Ikrimah and Sa'id bin Jubayr. وَقَدْ خَابَ مَن دَسَّاهَا (And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-'Awfi and 'Ali bin Abi Talhah from Ibn 'Abbas. At-Tabarani recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ used to stop whenever he recited this Ayah, وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say, اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا (O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah ﷺ said, اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ. اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا (O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah ﷺ used to teach us these (words) and we now teach them to you." Muslim also recorded this Hadith.

Recitation of Surah Ash-Shams wa Duhaha in the 'Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned. In it the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالشَّمْسِ وَضُحَاهَا - وَالْقَمَرِ إِذَا تَلَاهَا - وَالنَّهَارِ إِذَا جَلَّاهَا - وَالَّيْلِ إِذَا يَغْشَاهَا - وَالسَّمَاءِ وَمَا بَنَاهَا - وَالْأَرْضِ وَمَا طَحَاهَا - وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا - قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (1. By the sun and Duhaha.)(2. By the moon as it Talaha.)(3. By the day as it Jallaha.)(4. By the night as it Yaghshaha.)(5. By the heaven and Ma Banaha.)(6. By the earth and Ma Tahhaha.)(7. By Nafs, and Ma Sawwaha (Who apportioned it).)(8. Then He showed it its Fujur and its Taqwa.)(9. Indeed he succeeds who purifies it.)(10. And indeed he fails who Dassaha.) Allah swears by His Creation that the Person Who Purifies Himself will be Successful and the Person Who Corrupts Himself will Fail Mujahid said, وَالشَّمْسِ وَضُحَاهَا (By the sun and Duhaha.) "This means, by its light." Qatadah said, وَضُحَاهَا (wa Duhaha.) "The whole day." Ibn Jarir said, "The correct view is what has been said, 'Allah swears by the sun and its daytime, because the clear light of the sun is daytime.'" وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) Mujahid said, "It follows it (the sun)." Al-'Awfi reported from Ibn 'Abbas that he said, وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) "It follows the day." Qatadah said, "as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible." Concerning Allah's statement, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) Mujahid said, "When it illuminates." Thus, Mujahid said, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) "This is similar to Allah's statement, وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it Tajalla.)(92:2)" And they have said concerning Allah's statement, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah's statement, وَالسَّمَاءِ وَمَا بَنَاهَا (By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah. It could also mean "By the heaven and its Constructor." This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says, وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ (With Hands did We construct the heaven.)(51:47) meaning, with strength. وَإِنَّا لَمُوسِعُونَ - وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ (Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!)(51:47-48) This is also similar to Allah's statement, وَالْأَرْضِ وَمَا طَحَاهَا (By the earth and Ma Tahaha.) Mujahid said, "Tahaha means He spread it out." Al-'Awfi reported from Ibn 'Abbas that he said, وَمَا طَحَاهَا (and Ma Tahaha.) "This means what He created in it." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that طَحَاهَا (Tahaha) means, He spread it out. Allah then says, وَنَفْسٍ وَمَا سَوَّاهَا (By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says, فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ (So set you your face towards the religion, Hanif. Allah's Fitrah with which He has created mankind. No change let there be in the Khalqillah.)(30:30) The Messenger of Allah ﷺ said, كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟ (Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it?) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from 'Iyad bin Himar Al-Mujashi'i that the Messenger of Allah ﷺ said, يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم (Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists), but then the devils came to them and distracted them from their religion.)" Then Allah says, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn 'Abbas said, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) "He explained the good and the evil to it (the soul)." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa'id bin Jubayr said, "He gave him inspiration (to see what was) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "'Imran bin Husayn said to me, 'Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet ﷺ, when there will be an evidence against them?' I said, 'Rather it is something preordained upon them.' Then he said, 'Is that an injustice?' Then I became extremely frightened of him (due to what he was saying), and I said to him, 'There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.' He ('Imran) then said, 'May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger ﷺ and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them?" He (the Prophet ﷺ) replied: بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم (Rather it is something preordained for them.) So the man said, "Then what is the point of our actions?" The Prophet ﷺ replied, مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى: وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith. Allah then says, قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, 'Ikrimah and Sa'id bin Jubayr. وَقَدْ خَابَ مَن دَسَّاهَا (And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-'Awfi and 'Ali bin Abi Talhah from Ibn 'Abbas. At-Tabarani recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ used to stop whenever he recited this Ayah, وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say, اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا (O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah ﷺ said, اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ. اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا (O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah ﷺ used to teach us these (words) and we now teach them to you." Muslim also recorded this Hadith.

Recitation of Surah Ash-Shams wa Duhaha in the 'Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned. In it the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالشَّمْسِ وَضُحَاهَا - وَالْقَمَرِ إِذَا تَلَاهَا - وَالنَّهَارِ إِذَا جَلَّاهَا - وَالَّيْلِ إِذَا يَغْشَاهَا - وَالسَّمَاءِ وَمَا بَنَاهَا - وَالْأَرْضِ وَمَا طَحَاهَا - وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا - قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (1. By the sun and Duhaha.)(2. By the moon as it Talaha.)(3. By the day as it Jallaha.)(4. By the night as it Yaghshaha.)(5. By the heaven and Ma Banaha.)(6. By the earth and Ma Tahhaha.)(7. By Nafs, and Ma Sawwaha (Who apportioned it).)(8. Then He showed it its Fujur and its Taqwa.)(9. Indeed he succeeds who purifies it.)(10. And indeed he fails who Dassaha.) Allah swears by His Creation that the Person Who Purifies Himself will be Successful and the Person Who Corrupts Himself will Fail Mujahid said, وَالشَّمْسِ وَضُحَاهَا (By the sun and Duhaha.) "This means, by its light." Qatadah said, وَضُحَاهَا (wa Duhaha.) "The whole day." Ibn Jarir said, "The correct view is what has been said, 'Allah swears by the sun and its daytime, because the clear light of the sun is daytime.'" وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) Mujahid said, "It follows it (the sun)." Al-'Awfi reported from Ibn 'Abbas that he said, وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) "It follows the day." Qatadah said, "as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible." Concerning Allah's statement, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) Mujahid said, "When it illuminates." Thus, Mujahid said, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) "This is similar to Allah's statement, وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it Tajalla.)(92:2)" And they have said concerning Allah's statement, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah's statement, وَالسَّمَاءِ وَمَا بَنَاهَا (By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah. It could also mean "By the heaven and its Constructor." This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says, وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ (With Hands did We construct the heaven.)(51:47) meaning, with strength. وَإِنَّا لَمُوسِعُونَ - وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ (Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!)(51:47-48) This is also similar to Allah's statement, وَالْأَرْضِ وَمَا طَحَاهَا (By the earth and Ma Tahaha.) Mujahid said, "Tahaha means He spread it out." Al-'Awfi reported from Ibn 'Abbas that he said, وَمَا طَحَاهَا (and Ma Tahaha.) "This means what He created in it." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that طَحَاهَا (Tahaha) means, He spread it out. Allah then says, وَنَفْسٍ وَمَا سَوَّاهَا (By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says, فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ (So set you your face towards the religion, Hanif. Allah's Fitrah with which He has created mankind. No change let there be in the Khalqillah.)(30:30) The Messenger of Allah ﷺ said, كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟ (Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it?) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from 'Iyad bin Himar Al-Mujashi'i that the Messenger of Allah ﷺ said, يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم (Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists), but then the devils came to them and distracted them from their religion.)" Then Allah says, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn 'Abbas said, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) "He explained the good and the evil to it (the soul)." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa'id bin Jubayr said, "He gave him inspiration (to see what was) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "'Imran bin Husayn said to me, 'Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet ﷺ, when there will be an evidence against them?' I said, 'Rather it is something preordained upon them.' Then he said, 'Is that an injustice?' Then I became extremely frightened of him (due to what he was saying), and I said to him, 'There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.' He ('Imran) then said, 'May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger ﷺ and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them?" He (the Prophet ﷺ) replied: بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم (Rather it is something preordained for them.) So the man said, "Then what is the point of our actions?" The Prophet ﷺ replied, مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى: وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith. Allah then says, قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, 'Ikrimah and Sa'id bin Jubayr. وَقَدْ خَابَ مَن دَسَّاهَا (And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-'Awfi and 'Ali bin Abi Talhah from Ibn 'Abbas. At-Tabarani recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ used to stop whenever he recited this Ayah, وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say, اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا (O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah ﷺ said, اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ. اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا (O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah ﷺ used to teach us these (words) and we now teach them to you." Muslim also recorded this Hadith.

Recitation of Surah Ash-Shams wa Duhaha in the 'Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned. In it the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالشَّمْسِ وَضُحَاهَا - وَالْقَمَرِ إِذَا تَلَاهَا - وَالنَّهَارِ إِذَا جَلَّاهَا - وَالَّيْلِ إِذَا يَغْشَاهَا - وَالسَّمَاءِ وَمَا بَنَاهَا - وَالْأَرْضِ وَمَا طَحَاهَا - وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا - قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (1. By the sun and Duhaha.)(2. By the moon as it Talaha.)(3. By the day as it Jallaha.)(4. By the night as it Yaghshaha.)(5. By the heaven and Ma Banaha.)(6. By the earth and Ma Tahhaha.)(7. By Nafs, and Ma Sawwaha (Who apportioned it).)(8. Then He showed it its Fujur and its Taqwa.)(9. Indeed he succeeds who purifies it.)(10. And indeed he fails who Dassaha.) Allah swears by His Creation that the Person Who Purifies Himself will be Successful and the Person Who Corrupts Himself will Fail Mujahid said, وَالشَّمْسِ وَضُحَاهَا (By the sun and Duhaha.) "This means, by its light." Qatadah said, وَضُحَاهَا (wa Duhaha.) "The whole day." Ibn Jarir said, "The correct view is what has been said, 'Allah swears by the sun and its daytime, because the clear light of the sun is daytime.'" وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) Mujahid said, "It follows it (the sun)." Al-'Awfi reported from Ibn 'Abbas that he said, وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) "It follows the day." Qatadah said, "as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible." Concerning Allah's statement, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) Mujahid said, "When it illuminates." Thus, Mujahid said, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) "This is similar to Allah's statement, وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it Tajalla.)(92:2)" And they have said concerning Allah's statement, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah's statement, وَالسَّمَاءِ وَمَا بَنَاهَا (By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah. It could also mean "By the heaven and its Constructor." This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says, وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ (With Hands did We construct the heaven.)(51:47) meaning, with strength. وَإِنَّا لَمُوسِعُونَ - وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ (Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!)(51:47-48) This is also similar to Allah's statement, وَالْأَرْضِ وَمَا طَحَاهَا (By the earth and Ma Tahaha.) Mujahid said, "Tahaha means He spread it out." Al-'Awfi reported from Ibn 'Abbas that he said, وَمَا طَحَاهَا (and Ma Tahaha.) "This means what He created in it." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that طَحَاهَا (Tahaha) means, He spread it out. Allah then says, وَنَفْسٍ وَمَا سَوَّاهَا (By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says, فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ (So set you your face towards the religion, Hanif. Allah's Fitrah with which He has created mankind. No change let there be in the Khalqillah.)(30:30) The Messenger of Allah ﷺ said, كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟ (Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it?) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from 'Iyad bin Himar Al-Mujashi'i that the Messenger of Allah ﷺ said, يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم (Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists), but then the devils came to them and distracted them from their religion.)" Then Allah says, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn 'Abbas said, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) "He explained the good and the evil to it (the soul)." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa'id bin Jubayr said, "He gave him inspiration (to see what was) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "'Imran bin Husayn said to me, 'Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet ﷺ, when there will be an evidence against them?' I said, 'Rather it is something preordained upon them.' Then he said, 'Is that an injustice?' Then I became extremely frightened of him (due to what he was saying), and I said to him, 'There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.' He ('Imran) then said, 'May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger ﷺ and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them?" He (the Prophet ﷺ) replied: بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم (Rather it is something preordained for them.) So the man said, "Then what is the point of our actions?" The Prophet ﷺ replied, مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى: وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith. Allah then says, قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, 'Ikrimah and Sa'id bin Jubayr. وَقَدْ خَابَ مَن دَسَّاهَا (And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-'Awfi and 'Ali bin Abi Talhah from Ibn 'Abbas. At-Tabarani recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ used to stop whenever he recited this Ayah, وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say, اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا (O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah ﷺ said, اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ. اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا (O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah ﷺ used to teach us these (words) and we now teach them to you." Muslim also recorded this Hadith.

Recitation of Surah Ash-Shams wa Duhaha in the 'Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned. In it the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالشَّمْسِ وَضُحَاهَا - وَالْقَمَرِ إِذَا تَلَاهَا - وَالنَّهَارِ إِذَا جَلَّاهَا - وَالَّيْلِ إِذَا يَغْشَاهَا - وَالسَّمَاءِ وَمَا بَنَاهَا - وَالْأَرْضِ وَمَا طَحَاهَا - وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا - قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (1. By the sun and Duhaha.)(2. By the moon as it Talaha.)(3. By the day as it Jallaha.)(4. By the night as it Yaghshaha.)(5. By the heaven and Ma Banaha.)(6. By the earth and Ma Tahhaha.)(7. By Nafs, and Ma Sawwaha (Who apportioned it).)(8. Then He showed it its Fujur and its Taqwa.)(9. Indeed he succeeds who purifies it.)(10. And indeed he fails who Dassaha.) Allah swears by His Creation that the Person Who Purifies Himself will be Successful and the Person Who Corrupts Himself will Fail Mujahid said, وَالشَّمْسِ وَضُحَاهَا (By the sun and Duhaha.) "This means, by its light." Qatadah said, وَضُحَاهَا (wa Duhaha.) "The whole day." Ibn Jarir said, "The correct view is what has been said, 'Allah swears by the sun and its daytime, because the clear light of the sun is daytime.'" وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) Mujahid said, "It follows it (the sun)." Al-'Awfi reported from Ibn 'Abbas that he said, وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) "It follows the day." Qatadah said, "as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible." Concerning Allah's statement, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) Mujahid said, "When it illuminates." Thus, Mujahid said, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) "This is similar to Allah's statement, وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it Tajalla.)(92:2)" And they have said concerning Allah's statement, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah's statement, وَالسَّمَاءِ وَمَا بَنَاهَا (By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah. It could also mean "By the heaven and its Constructor." This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says, وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ (With Hands did We construct the heaven.)(51:47) meaning, with strength. وَإِنَّا لَمُوسِعُونَ - وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ (Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!)(51:47-48) This is also similar to Allah's statement, وَالْأَرْضِ وَمَا طَحَاهَا (By the earth and Ma Tahaha.) Mujahid said, "Tahaha means He spread it out." Al-'Awfi reported from Ibn 'Abbas that he said, وَمَا طَحَاهَا (and Ma Tahaha.) "This means what He created in it." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that طَحَاهَا (Tahaha) means, He spread it out. Allah then says, وَنَفْسٍ وَمَا سَوَّاهَا (By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says, فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ (So set you your face towards the religion, Hanif. Allah's Fitrah with which He has created mankind. No change let there be in the Khalqillah.)(30:30) The Messenger of Allah ﷺ said, كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟ (Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it?) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from 'Iyad bin Himar Al-Mujashi'i that the Messenger of Allah ﷺ said, يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم (Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists), but then the devils came to them and distracted them from their religion.)" Then Allah says, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn 'Abbas said, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) "He explained the good and the evil to it (the soul)." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa'id bin Jubayr said, "He gave him inspiration (to see what was) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "'Imran bin Husayn said to me, 'Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet ﷺ, when there will be an evidence against them?' I said, 'Rather it is something preordained upon them.' Then he said, 'Is that an injustice?' Then I became extremely frightened of him (due to what he was saying), and I said to him, 'There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.' He ('Imran) then said, 'May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger ﷺ and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them?" He (the Prophet ﷺ) replied: بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم (Rather it is something preordained for them.) So the man said, "Then what is the point of our actions?" The Prophet ﷺ replied, مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى: وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith. Allah then says, قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, 'Ikrimah and Sa'id bin Jubayr. وَقَدْ خَابَ مَن دَسَّاهَا (And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-'Awfi and 'Ali bin Abi Talhah from Ibn 'Abbas. At-Tabarani recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ used to stop whenever he recited this Ayah, وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say, اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا (O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah ﷺ said, اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ. اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا (O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah ﷺ used to teach us these (words) and we now teach them to you." Muslim also recorded this Hadith.

Recitation of Surah Ash-Shams wa Duhaha in the 'Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned. In it the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالشَّمْسِ وَضُحَاهَا - وَالْقَمَرِ إِذَا تَلَاهَا - وَالنَّهَارِ إِذَا جَلَّاهَا - وَالَّيْلِ إِذَا يَغْشَاهَا - وَالسَّمَاءِ وَمَا بَنَاهَا - وَالْأَرْضِ وَمَا طَحَاهَا - وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا - قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (1. By the sun and Duhaha.)(2. By the moon as it Talaha.)(3. By the day as it Jallaha.)(4. By the night as it Yaghshaha.)(5. By the heaven and Ma Banaha.)(6. By the earth and Ma Tahhaha.)(7. By Nafs, and Ma Sawwaha (Who apportioned it).)(8. Then He showed it its Fujur and its Taqwa.)(9. Indeed he succeeds who purifies it.)(10. And indeed he fails who Dassaha.) Allah swears by His Creation that the Person Who Purifies Himself will be Successful and the Person Who Corrupts Himself will Fail Mujahid said, وَالشَّمْسِ وَضُحَاهَا (By the sun and Duhaha.) "This means, by its light." Qatadah said, وَضُحَاهَا (wa Duhaha.) "The whole day." Ibn Jarir said, "The correct view is what has been said, 'Allah swears by the sun and its daytime, because the clear light of the sun is daytime.'" وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) Mujahid said, "It follows it (the sun)." Al-'Awfi reported from Ibn 'Abbas that he said, وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) "It follows the day." Qatadah said, "as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible." Concerning Allah's statement, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) Mujahid said, "When it illuminates." Thus, Mujahid said, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) "This is similar to Allah's statement, وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it Tajalla.)(92:2)" And they have said concerning Allah's statement, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah's statement, وَالسَّمَاءِ وَمَا بَنَاهَا (By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah. It could also mean "By the heaven and its Constructor." This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says, وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ (With Hands did We construct the heaven.)(51:47) meaning, with strength. وَإِنَّا لَمُوسِعُونَ - وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ (Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!)(51:47-48) This is also similar to Allah's statement, وَالْأَرْضِ وَمَا طَحَاهَا (By the earth and Ma Tahaha.) Mujahid said, "Tahaha means He spread it out." Al-'Awfi reported from Ibn 'Abbas that he said, وَمَا طَحَاهَا (and Ma Tahaha.) "This means what He created in it." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that طَحَاهَا (Tahaha) means, He spread it out. Allah then says, وَنَفْسٍ وَمَا سَوَّاهَا (By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says, فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ (So set you your face towards the religion, Hanif. Allah's Fitrah with which He has created mankind. No change let there be in the Khalqillah.)(30:30) The Messenger of Allah ﷺ said, كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟ (Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it?) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from 'Iyad bin Himar Al-Mujashi'i that the Messenger of Allah ﷺ said, يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم (Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists), but then the devils came to them and distracted them from their religion.)" Then Allah says, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn 'Abbas said, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) "He explained the good and the evil to it (the soul)." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa'id bin Jubayr said, "He gave him inspiration (to see what was) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "'Imran bin Husayn said to me, 'Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet ﷺ, when there will be an evidence against them?' I said, 'Rather it is something preordained upon them.' Then he said, 'Is that an injustice?' Then I became extremely frightened of him (due to what he was saying), and I said to him, 'There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.' He ('Imran) then said, 'May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger ﷺ and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them?" He (the Prophet ﷺ) replied: بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم (Rather it is something preordained for them.) So the man said, "Then what is the point of our actions?" The Prophet ﷺ replied, مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى: وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith. Allah then says, قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, 'Ikrimah and Sa'id bin Jubayr. وَقَدْ خَابَ مَن دَسَّاهَا (And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-'Awfi and 'Ali bin Abi Talhah from Ibn 'Abbas. At-Tabarani recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ used to stop whenever he recited this Ayah, وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say, اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا (O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah ﷺ said, اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ. اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا (O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah ﷺ used to teach us these (words) and we now teach them to you." Muslim also recorded this Hadith.

Recitation of Surah Ash-Shams wa Duhaha in the 'Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned. In it the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالشَّمْسِ وَضُحَاهَا - وَالْقَمَرِ إِذَا تَلَاهَا - وَالنَّهَارِ إِذَا جَلَّاهَا - وَالَّيْلِ إِذَا يَغْشَاهَا - وَالسَّمَاءِ وَمَا بَنَاهَا - وَالْأَرْضِ وَمَا طَحَاهَا - وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا - قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (1. By the sun and Duhaha.)(2. By the moon as it Talaha.)(3. By the day as it Jallaha.)(4. By the night as it Yaghshaha.)(5. By the heaven and Ma Banaha.)(6. By the earth and Ma Tahhaha.)(7. By Nafs, and Ma Sawwaha (Who apportioned it).)(8. Then He showed it its Fujur and its Taqwa.)(9. Indeed he succeeds who purifies it.)(10. And indeed he fails who Dassaha.) Allah swears by His Creation that the Person Who Purifies Himself will be Successful and the Person Who Corrupts Himself will Fail Mujahid said, وَالشَّمْسِ وَضُحَاهَا (By the sun and Duhaha.) "This means, by its light." Qatadah said, وَضُحَاهَا (wa Duhaha.) "The whole day." Ibn Jarir said, "The correct view is what has been said, 'Allah swears by the sun and its daytime, because the clear light of the sun is daytime.'" وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) Mujahid said, "It follows it (the sun)." Al-'Awfi reported from Ibn 'Abbas that he said, وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) "It follows the day." Qatadah said, "as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible." Concerning Allah's statement, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) Mujahid said, "When it illuminates." Thus, Mujahid said, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) "This is similar to Allah's statement, وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it Tajalla.)(92:2)" And they have said concerning Allah's statement, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah's statement, وَالسَّمَاءِ وَمَا بَنَاهَا (By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah. It could also mean "By the heaven and its Constructor." This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says, وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ (With Hands did We construct the heaven.)(51:47) meaning, with strength. وَإِنَّا لَمُوسِعُونَ - وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ (Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!)(51:47-48) This is also similar to Allah's statement, وَالْأَرْضِ وَمَا طَحَاهَا (By the earth and Ma Tahaha.) Mujahid said, "Tahaha means He spread it out." Al-'Awfi reported from Ibn 'Abbas that he said, وَمَا طَحَاهَا (and Ma Tahaha.) "This means what He created in it." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that طَحَاهَا (Tahaha) means, He spread it out. Allah then says, وَنَفْسٍ وَمَا سَوَّاهَا (By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says, فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ (So set you your face towards the religion, Hanif. Allah's Fitrah with which He has created mankind. No change let there be in the Khalqillah.)(30:30) The Messenger of Allah ﷺ said, كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟ (Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it?) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from 'Iyad bin Himar Al-Mujashi'i that the Messenger of Allah ﷺ said, يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم (Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists), but then the devils came to them and distracted them from their religion.)" Then Allah says, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn 'Abbas said, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) "He explained the good and the evil to it (the soul)." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa'id bin Jubayr said, "He gave him inspiration (to see what was) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "'Imran bin Husayn said to me, 'Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet ﷺ, when there will be an evidence against them?' I said, 'Rather it is something preordained upon them.' Then he said, 'Is that an injustice?' Then I became extremely frightened of him (due to what he was saying), and I said to him, 'There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.' He ('Imran) then said, 'May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger ﷺ and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them?" He (the Prophet ﷺ) replied: بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم (Rather it is something preordained for them.) So the man said, "Then what is the point of our actions?" The Prophet ﷺ replied, مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى: وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith. Allah then says, قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, 'Ikrimah and Sa'id bin Jubayr. وَقَدْ خَابَ مَن دَسَّاهَا (And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-'Awfi and 'Ali bin Abi Talhah from Ibn 'Abbas. At-Tabarani recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ used to stop whenever he recited this Ayah, وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say, اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا (O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah ﷺ said, اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ. اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا (O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah ﷺ used to teach us these (words) and we now teach them to you." Muslim also recorded this Hadith.

Recitation of Surah Ash-Shams wa Duhaha in the 'Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned. In it the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالشَّمْسِ وَضُحَاهَا - وَالْقَمَرِ إِذَا تَلَاهَا - وَالنَّهَارِ إِذَا جَلَّاهَا - وَالَّيْلِ إِذَا يَغْشَاهَا - وَالسَّمَاءِ وَمَا بَنَاهَا - وَالْأَرْضِ وَمَا طَحَاهَا - وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا - قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (1. By the sun and Duhaha.)(2. By the moon as it Talaha.)(3. By the day as it Jallaha.)(4. By the night as it Yaghshaha.)(5. By the heaven and Ma Banaha.)(6. By the earth and Ma Tahhaha.)(7. By Nafs, and Ma Sawwaha (Who apportioned it).)(8. Then He showed it its Fujur and its Taqwa.)(9. Indeed he succeeds who purifies it.)(10. And indeed he fails who Dassaha.) Allah swears by His Creation that the Person Who Purifies Himself will be Successful and the Person Who Corrupts Himself will Fail Mujahid said, وَالشَّمْسِ وَضُحَاهَا (By the sun and Duhaha.) "This means, by its light." Qatadah said, وَضُحَاهَا (wa Duhaha.) "The whole day." Ibn Jarir said, "The correct view is what has been said, 'Allah swears by the sun and its daytime, because the clear light of the sun is daytime.'" وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) Mujahid said, "It follows it (the sun)." Al-'Awfi reported from Ibn 'Abbas that he said, وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) "It follows the day." Qatadah said, "as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible." Concerning Allah's statement, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) Mujahid said, "When it illuminates." Thus, Mujahid said, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) "This is similar to Allah's statement, وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it Tajalla.)(92:2)" And they have said concerning Allah's statement, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah's statement, وَالسَّمَاءِ وَمَا بَنَاهَا (By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah. It could also mean "By the heaven and its Constructor." This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says, وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ (With Hands did We construct the heaven.)(51:47) meaning, with strength. وَإِنَّا لَمُوسِعُونَ - وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ (Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!)(51:47-48) This is also similar to Allah's statement, وَالْأَرْضِ وَمَا طَحَاهَا (By the earth and Ma Tahaha.) Mujahid said, "Tahaha means He spread it out." Al-'Awfi reported from Ibn 'Abbas that he said, وَمَا طَحَاهَا (and Ma Tahaha.) "This means what He created in it." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that طَحَاهَا (Tahaha) means, He spread it out. Allah then says, وَنَفْسٍ وَمَا سَوَّاهَا (By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says, فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ (So set you your face towards the religion, Hanif. Allah's Fitrah with which He has created mankind. No change let there be in the Khalqillah.)(30:30) The Messenger of Allah ﷺ said, كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟ (Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it?) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from 'Iyad bin Himar Al-Mujashi'i that the Messenger of Allah ﷺ said, يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم (Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists), but then the devils came to them and distracted them from their religion.)" Then Allah says, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn 'Abbas said, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) "He explained the good and the evil to it (the soul)." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa'id bin Jubayr said, "He gave him inspiration (to see what was) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "'Imran bin Husayn said to me, 'Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet ﷺ, when there will be an evidence against them?' I said, 'Rather it is something preordained upon them.' Then he said, 'Is that an injustice?' Then I became extremely frightened of him (due to what he was saying), and I said to him, 'There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.' He ('Imran) then said, 'May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger ﷺ and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them?" He (the Prophet ﷺ) replied: بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم (Rather it is something preordained for them.) So the man said, "Then what is the point of our actions?" The Prophet ﷺ replied, مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى: وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith. Allah then says, قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, 'Ikrimah and Sa'id bin Jubayr. وَقَدْ خَابَ مَن دَسَّاهَا (And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-'Awfi and 'Ali bin Abi Talhah from Ibn 'Abbas. At-Tabarani recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ used to stop whenever he recited this Ayah, وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say, اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا (O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah ﷺ said, اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ. اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا (O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah ﷺ used to teach us these (words) and we now teach them to you." Muslim also recorded this Hadith.

Recitation of Surah Ash-Shams wa Duhaha in the 'Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned. In it the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالشَّمْسِ وَضُحَاهَا - وَالْقَمَرِ إِذَا تَلَاهَا - وَالنَّهَارِ إِذَا جَلَّاهَا - وَالَّيْلِ إِذَا يَغْشَاهَا - وَالسَّمَاءِ وَمَا بَنَاهَا - وَالْأَرْضِ وَمَا طَحَاهَا - وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا - قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (1. By the sun and Duhaha.)(2. By the moon as it Talaha.)(3. By the day as it Jallaha.)(4. By the night as it Yaghshaha.)(5. By the heaven and Ma Banaha.)(6. By the earth and Ma Tahhaha.)(7. By Nafs, and Ma Sawwaha (Who apportioned it).)(8. Then He showed it its Fujur and its Taqwa.)(9. Indeed he succeeds who purifies it.)(10. And indeed he fails who Dassaha.) Allah swears by His Creation that the Person Who Purifies Himself will be Successful and the Person Who Corrupts Himself will Fail Mujahid said, وَالشَّمْسِ وَضُحَاهَا (By the sun and Duhaha.) "This means, by its light." Qatadah said, وَضُحَاهَا (wa Duhaha.) "The whole day." Ibn Jarir said, "The correct view is what has been said, 'Allah swears by the sun and its daytime, because the clear light of the sun is daytime.'" وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) Mujahid said, "It follows it (the sun)." Al-'Awfi reported from Ibn 'Abbas that he said, وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) "It follows the day." Qatadah said, "as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible." Concerning Allah's statement, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) Mujahid said, "When it illuminates." Thus, Mujahid said, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) "This is similar to Allah's statement, وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it Tajalla.)(92:2)" And they have said concerning Allah's statement, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah's statement, وَالسَّمَاءِ وَمَا بَنَاهَا (By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah. It could also mean "By the heaven and its Constructor." This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says, وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ (With Hands did We construct the heaven.)(51:47) meaning, with strength. وَإِنَّا لَمُوسِعُونَ - وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ (Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!)(51:47-48) This is also similar to Allah's statement, وَالْأَرْضِ وَمَا طَحَاهَا (By the earth and Ma Tahaha.) Mujahid said, "Tahaha means He spread it out." Al-'Awfi reported from Ibn 'Abbas that he said, وَمَا طَحَاهَا (and Ma Tahaha.) "This means what He created in it." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that طَحَاهَا (Tahaha) means, He spread it out. Allah then says, وَنَفْسٍ وَمَا سَوَّاهَا (By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says, فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ (So set you your face towards the religion, Hanif. Allah's Fitrah with which He has created mankind. No change let there be in the Khalqillah.)(30:30) The Messenger of Allah ﷺ said, كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟ (Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it?) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from 'Iyad bin Himar Al-Mujashi'i that the Messenger of Allah ﷺ said, يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم (Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists), but then the devils came to them and distracted them from their religion.)" Then Allah says, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn 'Abbas said, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) "He explained the good and the evil to it (the soul)." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa'id bin Jubayr said, "He gave him inspiration (to see what was) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "'Imran bin Husayn said to me, 'Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet ﷺ, when there will be an evidence against them?' I said, 'Rather it is something preordained upon them.' Then he said, 'Is that an injustice?' Then I became extremely frightened of him (due to what he was saying), and I said to him, 'There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.' He ('Imran) then said, 'May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger ﷺ and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them?" He (the Prophet ﷺ) replied: بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم (Rather it is something preordained for them.) So the man said, "Then what is the point of our actions?" The Prophet ﷺ replied, مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى: وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith. Allah then says, قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, 'Ikrimah and Sa'id bin Jubayr. وَقَدْ خَابَ مَن دَسَّاهَا (And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-'Awfi and 'Ali bin Abi Talhah from Ibn 'Abbas. At-Tabarani recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ used to stop whenever he recited this Ayah, وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say, اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا (O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah ﷺ said, اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ. اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا (O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah ﷺ used to teach us these (words) and we now teach them to you." Muslim also recorded this Hadith.

Recitation of Surah Ash-Shams wa Duhaha in the 'Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned. In it the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالشَّمْسِ وَضُحَاهَا - وَالْقَمَرِ إِذَا تَلَاهَا - وَالنَّهَارِ إِذَا جَلَّاهَا - وَالَّيْلِ إِذَا يَغْشَاهَا - وَالسَّمَاءِ وَمَا بَنَاهَا - وَالْأَرْضِ وَمَا طَحَاهَا - وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا - قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (1. By the sun and Duhaha.)(2. By the moon as it Talaha.)(3. By the day as it Jallaha.)(4. By the night as it Yaghshaha.)(5. By the heaven and Ma Banaha.)(6. By the earth and Ma Tahhaha.)(7. By Nafs, and Ma Sawwaha (Who apportioned it).)(8. Then He showed it its Fujur and its Taqwa.)(9. Indeed he succeeds who purifies it.)(10. And indeed he fails who Dassaha.) Allah swears by His Creation that the Person Who Purifies Himself will be Successful and the Person Who Corrupts Himself will Fail Mujahid said, وَالشَّمْسِ وَضُحَاهَا (By the sun and Duhaha.) "This means, by its light." Qatadah said, وَضُحَاهَا (wa Duhaha.) "The whole day." Ibn Jarir said, "The correct view is what has been said, 'Allah swears by the sun and its daytime, because the clear light of the sun is daytime.'" وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) Mujahid said, "It follows it (the sun)." Al-'Awfi reported from Ibn 'Abbas that he said, وَالْقَمَرِ إِذَا تَلَاهَا (By the moon as it Talaha.) "It follows the day." Qatadah said, "as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible." Concerning Allah's statement, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) Mujahid said, "When it illuminates." Thus, Mujahid said, وَالنَّهَارِ إِذَا جَلَّاهَا (By the day as it Jallaha.) "This is similar to Allah's statement, وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it Tajalla.)(92:2)" And they have said concerning Allah's statement, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah's statement, وَالسَّمَاءِ وَمَا بَنَاهَا (By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah. It could also mean "By the heaven and its Constructor." This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says, وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ (With Hands did We construct the heaven.)(51:47) meaning, with strength. وَإِنَّا لَمُوسِعُونَ - وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ (Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!)(51:47-48) This is also similar to Allah's statement, وَالْأَرْضِ وَمَا طَحَاهَا (By the earth and Ma Tahaha.) Mujahid said, "Tahaha means He spread it out." Al-'Awfi reported from Ibn 'Abbas that he said, وَمَا طَحَاهَا (and Ma Tahaha.) "This means what He created in it." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that طَحَاهَا (Tahaha) means, He spread it out. Allah then says, وَنَفْسٍ وَمَا سَوَّاهَا (By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says, فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ (So set you your face towards the religion, Hanif. Allah's Fitrah with which He has created mankind. No change let there be in the Khalqillah.)(30:30) The Messenger of Allah ﷺ said, كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟ (Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it?) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from 'Iyad bin Himar Al-Mujashi'i that the Messenger of Allah ﷺ said, يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم (Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists), but then the devils came to them and distracted them from their religion.)" Then Allah says, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn 'Abbas said, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) "He explained the good and the evil to it (the soul)." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa'id bin Jubayr said, "He gave him inspiration (to see what was) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "'Imran bin Husayn said to me, 'Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet ﷺ, when there will be an evidence against them?' I said, 'Rather it is something preordained upon them.' Then he said, 'Is that an injustice?' Then I became extremely frightened of him (due to what he was saying), and I said to him, 'There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.' He ('Imran) then said, 'May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger ﷺ and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them?" He (the Prophet ﷺ) replied: بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم (Rather it is something preordained for them.) So the man said, "Then what is the point of our actions?" The Prophet ﷺ replied, مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى: وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith. Allah then says, قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا (Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, 'Ikrimah and Sa'id bin Jubayr. وَقَدْ خَابَ مَن دَسَّاهَا (And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-'Awfi and 'Ali bin Abi Talhah from Ibn 'Abbas. At-Tabarani recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ used to stop whenever he recited this Ayah, وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say, اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا (O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah ﷺ said, اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ. اللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا (O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah ﷺ used to teach us these (words) and we now teach them to you." Muslim also recorded this Hadith.

Thamud denied through their transgression (11)When their most wicked went forth (12)But the Messenger of Allah said to them: "Be cautious! That is the she-camel of Allah! (Do not harm it) and (bar it not from having) its drink! (13)Then they denied him and they killed it. So their Lord destroyed them because of their sin, Fasawwaha (14)And He feared not the consequences thereof (15) The Rejection of Thamud and Allah's Destruction of Them Allah informs that Thamud rejected their Messenger because of the injustice and transgression they practiced. This was said by Mujahid, Qatadah and others. Therefore, this resulted in a rejection in their hearts for the guidance and conviction their Messenger came to them with. إِذِ انبَعَثَ أَشْقَاهَا (When their most wicked went forth.) meaning, the most wicked person of the tribe, and he was Qudar bin Salif, the one who killed the she-camel. He was leader of the tribe of Thamud, and he is the one whom Allah refers to in His saying, فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ (But they called their comrade and he took (a sword) and killed (her).)(54:29) This man was mighty and respected among his people. He was of noble lineage and a leader who was obeyed. This is just as Imam Ahmad recorded from 'Abdullah bin Zam'ah. He said that the Messenger of Allah ﷺ gave a sermon in which he mentioned the she-camel and he mentioned the man who killed her. Then he said, إِذِ انبَعَثَ أَشْقَاهَا انْبَعَثَ لَهَا رَجُلٌ عَارِمٌ عَزِيزٌ مَنِيعٌ فَي رَهْطِهِ مِثْلُ أَبِي زَمْعَةَ ((When their most wicked went forth.)(A strong and mighty man who was invincible among his tribe, like Abu Zam'ah, went forth to her.) This Hadith was recorded by Al-Bukhari in his Book of Tafsir, and Muslim in his Book of the Description of the Hellfire. At-Tirmidhi and An-Nasa'i both recorded it in their Sunans in their Books of Tafsir. The Story of Salih's She-Camel Allah then says, فَقَالَ لَهُمْ رَسُولُ اللَّهِ (But the Messenger of Allah said to them) referring to Salih. نَاقَةَ اللَّهِ (That is the she-camel of Allah!) meaning, 'beware of touching the she-camel of Allah with any harm.' وَسُقْيَاهَا (and its drink!) meaning, 'do not transgress against her in her drinking, for she has been allocated a day to drink and you have been allocated a day to drink, as is known to you.' Then Allah says, فَكَذَّبُوهُ فَعَقَرُوهَا (Then they denied him and they killed it.) which means they rejected what he came with. This resulted in them killing the she-camel that Allah had brought out of the rock as a sign for them and a proof against them. فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنبِهِمْ (So their Lord destroyed them because of their sin,) meaning, He became angry with them and He annihilated them. فَسَوَّاهَا (Fasawwaha!) meaning, He made the punishment descend upon them all equally. Qatadah said, "It has reached us that the leader of tribe of Thamud did not kill the she-camel until their youth, their elderly, their males and their females all pledged allegiance to him. So when the people cooperated in killing her, Allah destroyed them all with the same punishment due to their sin." Allah said, وَلَا يَخَافُ (And He feared not) it has also been recited as (فَلَا يَخَافُ) (So He feared not) عُقْبَاهَا (the consequences thereof.) Ibn 'Abbas said, "Allah does not fear any consequences from anyone else." Mujahid, Al-Hasan, Bakr bin 'Abdullah Al-Muzani and others all said the same. This is the end of the Tafsir of Surat Ash-Shams, and all praise and thanks are due to Allah.

Thamud denied through their transgression (11)When their most wicked went forth (12)But the Messenger of Allah said to them: "Be cautious! That is the she-camel of Allah! (Do not harm it) and (bar it not from having) its drink! (13)Then they denied him and they killed it. So their Lord destroyed them because of their sin, Fasawwaha (14)And He feared not the consequences thereof (15) The Rejection of Thamud and Allah's Destruction of Them Allah informs that Thamud rejected their Messenger because of the injustice and transgression they practiced. This was said by Mujahid, Qatadah and others. Therefore, this resulted in a rejection in their hearts for the guidance and conviction their Messenger came to them with. إِذِ انبَعَثَ أَشْقَاهَا (When their most wicked went forth.) meaning, the most wicked person of the tribe, and he was Qudar bin Salif, the one who killed the she-camel. He was leader of the tribe of Thamud, and he is the one whom Allah refers to in His saying, فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ (But they called their comrade and he took (a sword) and killed (her).)(54:29) This man was mighty and respected among his people. He was of noble lineage and a leader who was obeyed. This is just as Imam Ahmad recorded from 'Abdullah bin Zam'ah. He said that the Messenger of Allah ﷺ gave a sermon in which he mentioned the she-camel and he mentioned the man who killed her. Then he said, إِذِ انبَعَثَ أَشْقَاهَا انْبَعَثَ لَهَا رَجُلٌ عَارِمٌ عَزِيزٌ مَنِيعٌ فَي رَهْطِهِ مِثْلُ أَبِي زَمْعَةَ ((When their most wicked went forth.)(A strong and mighty man who was invincible among his tribe, like Abu Zam'ah, went forth to her.) This Hadith was recorded by Al-Bukhari in his Book of Tafsir, and Muslim in his Book of the Description of the Hellfire. At-Tirmidhi and An-Nasa'i both recorded it in their Sunans in their Books of Tafsir. The Story of Salih's She-Camel Allah then says, فَقَالَ لَهُمْ رَسُولُ اللَّهِ (But the Messenger of Allah said to them) referring to Salih. نَاقَةَ اللَّهِ (That is the she-camel of Allah!) meaning, 'beware of touching the she-camel of Allah with any harm.' وَسُقْيَاهَا (and its drink!) meaning, 'do not transgress against her in her drinking, for she has been allocated a day to drink and you have been allocated a day to drink, as is known to you.' Then Allah says, فَكَذَّبُوهُ فَعَقَرُوهَا (Then they denied him and they killed it.) which means they rejected what he came with. This resulted in them killing the she-camel that Allah had brought out of the rock as a sign for them and a proof against them. فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنبِهِمْ (So their Lord destroyed them because of their sin,) meaning, He became angry with them and He annihilated them. فَسَوَّاهَا (Fasawwaha!) meaning, He made the punishment descend upon them all equally. Qatadah said, "It has reached us that the leader of tribe of Thamud did not kill the she-camel until their youth, their elderly, their males and their females all pledged allegiance to him. So when the people cooperated in killing her, Allah destroyed them all with the same punishment due to their sin." Allah said, وَلَا يَخَافُ (And He feared not) it has also been recited as (فَلَا يَخَافُ) (So He feared not) عُقْبَاهَا (the consequences thereof.) Ibn 'Abbas said, "Allah does not fear any consequences from anyone else." Mujahid, Al-Hasan, Bakr bin 'Abdullah Al-Muzani and others all said the same. This is the end of the Tafsir of Surat Ash-Shams, and all praise and thanks are due to Allah.

Thamud denied through their transgression (11)When their most wicked went forth (12)But the Messenger of Allah said to them: "Be cautious! That is the she-camel of Allah! (Do not harm it) and (bar it not from having) its drink! (13)Then they denied him and they killed it. So their Lord destroyed them because of their sin, Fasawwaha (14)And He feared not the consequences thereof (15) The Rejection of Thamud and Allah's Destruction of Them Allah informs that Thamud rejected their Messenger because of the injustice and transgression they practiced. This was said by Mujahid, Qatadah and others. Therefore, this resulted in a rejection in their hearts for the guidance and conviction their Messenger came to them with. إِذِ انبَعَثَ أَشْقَاهَا (When their most wicked went forth.) meaning, the most wicked person of the tribe, and he was Qudar bin Salif, the one who killed the she-camel. He was leader of the tribe of Thamud, and he is the one whom Allah refers to in His saying, فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ (But they called their comrade and he took (a sword) and killed (her).)(54:29) This man was mighty and respected among his people. He was of noble lineage and a leader who was obeyed. This is just as Imam Ahmad recorded from 'Abdullah bin Zam'ah. He said that the Messenger of Allah ﷺ gave a sermon in which he mentioned the she-camel and he mentioned the man who killed her. Then he said, إِذِ انبَعَثَ أَشْقَاهَا انْبَعَثَ لَهَا رَجُلٌ عَارِمٌ عَزِيزٌ مَنِيعٌ فَي رَهْطِهِ مِثْلُ أَبِي زَمْعَةَ ((When their most wicked went forth.)(A strong and mighty man who was invincible among his tribe, like Abu Zam'ah, went forth to her.) This Hadith was recorded by Al-Bukhari in his Book of Tafsir, and Muslim in his Book of the Description of the Hellfire. At-Tirmidhi and An-Nasa'i both recorded it in their Sunans in their Books of Tafsir. The Story of Salih's She-Camel Allah then says, فَقَالَ لَهُمْ رَسُولُ اللَّهِ (But the Messenger of Allah said to them) referring to Salih. نَاقَةَ اللَّهِ (That is the she-camel of Allah!) meaning, 'beware of touching the she-camel of Allah with any harm.' وَسُقْيَاهَا (and its drink!) meaning, 'do not transgress against her in her drinking, for she has been allocated a day to drink and you have been allocated a day to drink, as is known to you.' Then Allah says, فَكَذَّبُوهُ فَعَقَرُوهَا (Then they denied him and they killed it.) which means they rejected what he came with. This resulted in them killing the she-camel that Allah had brought out of the rock as a sign for them and a proof against them. فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنبِهِمْ (So their Lord destroyed them because of their sin,) meaning, He became angry with them and He annihilated them. فَسَوَّاهَا (Fasawwaha!) meaning, He made the punishment descend upon them all equally. Qatadah said, "It has reached us that the leader of tribe of Thamud did not kill the she-camel until their youth, their elderly, their males and their females all pledged allegiance to him. So when the people cooperated in killing her, Allah destroyed them all with the same punishment due to their sin." Allah said, وَلَا يَخَافُ (And He feared not) it has also been recited as (فَلَا يَخَافُ) (So He feared not) عُقْبَاهَا (the consequences thereof.) Ibn 'Abbas said, "Allah does not fear any consequences from anyone else." Mujahid, Al-Hasan, Bakr bin 'Abdullah Al-Muzani and others all said the same. This is the end of the Tafsir of Surat Ash-Shams, and all praise and thanks are due to Allah.

Thamud denied through their transgression (11)When their most wicked went forth (12)But the Messenger of Allah said to them: "Be cautious! That is the she-camel of Allah! (Do not harm it) and (bar it not from having) its drink! (13)Then they denied him and they killed it. So their Lord destroyed them because of their sin, Fasawwaha (14)And He feared not the consequences thereof (15) The Rejection of Thamud and Allah's Destruction of Them Allah informs that Thamud rejected their Messenger because of the injustice and transgression they practiced. This was said by Mujahid, Qatadah and others. Therefore, this resulted in a rejection in their hearts for the guidance and conviction their Messenger came to them with. إِذِ انبَعَثَ أَشْقَاهَا (When their most wicked went forth.) meaning, the most wicked person of the tribe, and he was Qudar bin Salif, the one who killed the she-camel. He was leader of the tribe of Thamud, and he is the one whom Allah refers to in His saying, فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ (But they called their comrade and he took (a sword) and killed (her).)(54:29) This man was mighty and respected among his people. He was of noble lineage and a leader who was obeyed. This is just as Imam Ahmad recorded from 'Abdullah bin Zam'ah. He said that the Messenger of Allah ﷺ gave a sermon in which he mentioned the she-camel and he mentioned the man who killed her. Then he said, إِذِ انبَعَثَ أَشْقَاهَا انْبَعَثَ لَهَا رَجُلٌ عَارِمٌ عَزِيزٌ مَنِيعٌ فَي رَهْطِهِ مِثْلُ أَبِي زَمْعَةَ ((When their most wicked went forth.)(A strong and mighty man who was invincible among his tribe, like Abu Zam'ah, went forth to her.) This Hadith was recorded by Al-Bukhari in his Book of Tafsir, and Muslim in his Book of the Description of the Hellfire. At-Tirmidhi and An-Nasa'i both recorded it in their Sunans in their Books of Tafsir. The Story of Salih's She-Camel Allah then says, فَقَالَ لَهُمْ رَسُولُ اللَّهِ (But the Messenger of Allah said to them) referring to Salih. نَاقَةَ اللَّهِ (That is the she-camel of Allah!) meaning, 'beware of touching the she-camel of Allah with any harm.' وَسُقْيَاهَا (and its drink!) meaning, 'do not transgress against her in her drinking, for she has been allocated a day to drink and you have been allocated a day to drink, as is known to you.' Then Allah says, فَكَذَّبُوهُ فَعَقَرُوهَا (Then they denied him and they killed it.) which means they rejected what he came with. This resulted in them killing the she-camel that Allah had brought out of the rock as a sign for them and a proof against them. فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنبِهِمْ (So their Lord destroyed them because of their sin,) meaning, He became angry with them and He annihilated them. فَسَوَّاهَا (Fasawwaha!) meaning, He made the punishment descend upon them all equally. Qatadah said, "It has reached us that the leader of tribe of Thamud did not kill the she-camel until their youth, their elderly, their males and their females all pledged allegiance to him. So when the people cooperated in killing her, Allah destroyed them all with the same punishment due to their sin." Allah said, وَلَا يَخَافُ (And He feared not) it has also been recited as (فَلَا يَخَافُ) (So He feared not) عُقْبَاهَا (the consequences thereof.) Ibn 'Abbas said, "Allah does not fear any consequences from anyone else." Mujahid, Al-Hasan, Bakr bin 'Abdullah Al-Muzani and others all said the same. This is the end of the Tafsir of Surat Ash-Shams, and all praise and thanks are due to Allah.

Thamud denied through their transgression (11)When their most wicked went forth (12)But the Messenger of Allah said to them: "Be cautious! That is the she-camel of Allah! (Do not harm it) and (bar it not from having) its drink! (13)Then they denied him and they killed it. So their Lord destroyed them because of their sin, Fasawwaha (14)And He feared not the consequences thereof (15) The Rejection of Thamud and Allah's Destruction of Them Allah informs that Thamud rejected their Messenger because of the injustice and transgression they practiced. This was said by Mujahid, Qatadah and others. Therefore, this resulted in a rejection in their hearts for the guidance and conviction their Messenger came to them with. إِذِ انبَعَثَ أَشْقَاهَا (When their most wicked went forth.) meaning, the most wicked person of the tribe, and he was Qudar bin Salif, the one who killed the she-camel. He was leader of the tribe of Thamud, and he is the one whom Allah refers to in His saying, فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ (But they called their comrade and he took (a sword) and killed (her).)(54:29) This man was mighty and respected among his people. He was of noble lineage and a leader who was obeyed. This is just as Imam Ahmad recorded from 'Abdullah bin Zam'ah. He said that the Messenger of Allah ﷺ gave a sermon in which he mentioned the she-camel and he mentioned the man who killed her. Then he said, إِذِ انبَعَثَ أَشْقَاهَا انْبَعَثَ لَهَا رَجُلٌ عَارِمٌ عَزِيزٌ مَنِيعٌ فَي رَهْطِهِ مِثْلُ أَبِي زَمْعَةَ ((When their most wicked went forth.)(A strong and mighty man who was invincible among his tribe, like Abu Zam'ah, went forth to her.) This Hadith was recorded by Al-Bukhari in his Book of Tafsir, and Muslim in his Book of the Description of the Hellfire. At-Tirmidhi and An-Nasa'i both recorded it in their Sunans in their Books of Tafsir. The Story of Salih's She-Camel Allah then says, فَقَالَ لَهُمْ رَسُولُ اللَّهِ (But the Messenger of Allah said to them) referring to Salih. نَاقَةَ اللَّهِ (That is the she-camel of Allah!) meaning, 'beware of touching the she-camel of Allah with any harm.' وَسُقْيَاهَا (and its drink!) meaning, 'do not transgress against her in her drinking, for she has been allocated a day to drink and you have been allocated a day to drink, as is known to you.' Then Allah says, فَكَذَّبُوهُ فَعَقَرُوهَا (Then they denied him and they killed it.) which means they rejected what he came with. This resulted in them killing the she-camel that Allah had brought out of the rock as a sign for them and a proof against them. فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنبِهِمْ (So their Lord destroyed them because of their sin,) meaning, He became angry with them and He annihilated them. فَسَوَّاهَا (Fasawwaha!) meaning, He made the punishment descend upon them all equally. Qatadah said, "It has reached us that the leader of tribe of Thamud did not kill the she-camel until their youth, their elderly, their males and their females all pledged allegiance to him. So when the people cooperated in killing her, Allah destroyed them all with the same punishment due to their sin." Allah said, وَلَا يَخَافُ (And He feared not) it has also been recited as (فَلَا يَخَافُ) (So He feared not) عُقْبَاهَا (the consequences thereof.) Ibn 'Abbas said, "Allah does not fear any consequences from anyone else." Mujahid, Al-Hasan, Bakr bin 'Abdullah Al-Muzani and others all said the same. This is the end of the Tafsir of Surat Ash-Shams, and all praise and thanks are due to Allah.

The Recitation of Surat Al-Layl in the 'Isha' Prayer The statement of the Prophet ﷺ to Mu'adh has already preceded, where he said, فَهَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why did you not pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), and (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ - وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ - إِنَّ سَعْيَكُمْ لَشَتَّىٰ - فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ - وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (1. By the night as it envelops.)(2. By the day as it appears.)(3. By Him Who created male and female.)(4. Certainly, your efforts and deeds are diverse.)(5. As for him who gives and has Taqwa,)(6. And believes in Al-Husna.)(7. We will make smooth for him the path of ease.)(8. But he who is greedy and thinks himself self-sufficient,)(9. And denies Al-Husna.)(10. We will make smooth for him the path to evil.)(11. And what will his wealth avail him when he goes down (in destruction)?) Swearing by the Diversity of Mankind in Their Efforts and informing of the Different Results of that Allah swears by saying: وَالَّيْلِ إِذَا يَغْشَىٰ (By the night as it envelops.) meaning, when it covers the creation with its darkness. وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it appears.) meaning, with its light and its radiance. وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ (By Him Who created male and female.) This is similar to Allah's saying, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.)(78:8) It is also similar to saying, وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs.)(51:49) And just as these things that are being sworn by are opposites, likewise that which this swearing is about are opposing things. This is why Allah says, إِنَّ سَعْيَكُمْ لَشَتَّىٰ (Certainly, your efforts and deeds are diverse.) meaning, the actions of the servants that they have performed are also opposites and diverse. Therefore, there are those who do good and there are those who do evil. Allah then says, فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ (As for him who gives and has Taqwa.) meaning, he gives what he has been commanded to give and he fears Allah in his affairs. وَصَدَّقَ بِالْحُسْنَىٰ (And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah. Khusayf said, "In the reward." Then Allah says, فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (We will make smooth for him the path of ease.) Ibn 'Abbas said, "Meaning for goodness." Thus, Allah says, وَأَمَّا مَن بَخِلَ (But he who is greedy) meaning, with that which he has. وَاسْتَغْنَىٰ (and thinks himself self-sufficient,) 'Ikrimah reported that Ibn 'Abbas said, "This means he is stingy with his wealth and considers himself to be in no need of his Lord, the Mighty and Majestic." This was recorded by Ibn Abi Hatim. وَكَذَّبَ بِالْحُسْنَىٰ (And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter. فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (We will make smooth for him the path to evil.) meaning, the path of evil. This is as Allah says, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.)(6:110) And there are many Ayat with this meaning, proving that Allah rewards those who intend good with success, while whoever intends evil is abandoned, and all of this is in accordance with a preordained decree. There are also many Hadiths that prove this. The Narration of Abu Bakr As-Siddiq Imam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah ﷺ, "O Messenger of Allah! Do we act according to what has already been decided, or is the matter just beginning (i.e., still undecided)?" He replied, بَلْ عَلَى أَمْرٍ قَدْ فُرِغَ مِنْهُ (Indeed it is according to what has already been decided.) Then Abu Bakr said, "Then what (good) are deeds, O Messenger of Allah?" He replied, كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Everyone will find it easy to do such deeds that will lead him to what he was created for.) The Narration of 'Ali Al-Bukhari recorded from 'Ali bin Abi Talib that they (the Companions) were with the Messenger of Allah ﷺ at the cemetery of Baqi' Al-Gharqad for a funeral, when the Prophet ﷺ said, مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّارِ (There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, "O Messenger of Allah! Should we depend on this?" He replied, اعْمَلُوا، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Perform deeds for everyone will have the deeds of what he was created for (Paradise or Hell) made easy for him.) Then he recited the Ayah فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" until the Ayah: لِلْعُسْرَىٰ (the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from 'Ali bin Abi Talib in which he said, "We were at a funeral in the cemetery of Baqi' Al-Gharqad when the Messenger of Allah ﷺ came and sat down. So we came and sat around him and he had a stick with him. Then he bowed his head and he began to scratch the ground with his stick. He then said, مَا مِنْكُمْ مِنْ أَحَدٍ - أَوْ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ - إِلَّا كُتِبَ مَكَانُهَا مِنَ الْجَنَّةِ وَالنَّارِ، وَإِلَّا قَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَةً (There is not anyone among you – or is not a single soul (that has been created) – except that his place has been written in Paradise or in the Fire, and it has been written that he will be miserable or happy.) A man said, "O Messenger of Allah! Should we just depend on what has been written for us and give up performing deeds? For whoever of us is of the people of happiness then he will be of the people of happiness, and whoever among us is of the people of misery then he will be of the people of misery." The Prophet ﷺ replied, أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاءِ فَيُيَسَّرُونَ إِلَى عَمَلِ أَهْلِ الشَّقَاءِ، ثُمَّ قَرَأَ: (Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those people who are the people of misery, they will have the deeds of the people of misery made easy for them.) Then he recited the Ayah: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies Al-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group have also recorded this Hadith. The Narration of 'Abdullah bin 'Umar Imam Ahmad recorded from Ibn 'Umar that 'Umar said, "O Messenger of Allah! Do you think that the deeds that we do are a matter that is already predetermined or are they something just beginning or new?" The Prophet ﷺ replied, فِيمَا قَدْ فُرِغَ مِنْهُ، فَاعْمَلْ يَا ابْنَ الْخَطَّابِ، فَإِنَّ كُلًّا مُيَسَّرٌ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَإِنَّهُ يَعْمَلُ لِلسَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَإِنَّهُ يَعْمَلُ لِلشَّقَاءِ (It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the people of happiness, then he will work deeds for happiness, and whoever is from the people of misery, then he will work deeds for misery.)" This Hadith has been recorded by At-Tirmidhi in the Book of Al-Qadar and he said "Hasan Sahih." Another Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin 'Abdullah that he said, "O Messenger of Allah! Are we performing deeds for something that has already been predetermined or is the matter based upon what we are just doing (now)?" The Prophet ﷺ replied, لِأَمْرٍ قَدْ فُرِغَ مِنْهُ (It is a matter that has been predetermined.) Then Suraqah said, "Then what is the purpose of deeds?" The Messenger of Allah ﷺ then said, كُلُّ عَامِلٍ مُيَسَّرٌ لِعَمَلِهِ (Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this Hadith. Ibn Jarir recorded from 'Amir bin 'Abdullah bin Az-Zubayr that he said, "Abu Bakr used to free servants upon their acceptance of Islam in Makkah. He used to free the elderly and the women when they accepted Islam. So his father said to him, 'O my son! I see that you are freeing people who are weak. But if you freed strong men they could stand with you, defend you and protect you.' Abu Bakr replied, 'O my father! I only want – and I think he said – what is with Allah.' Some people of my family have told me this Ayah was revealed about him: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" Then Allah says, وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?) Mujahid said, "This means when he dies." Abu Salih and Malik said – narrating from Zayd bin Aslam, "When he goes down into the Fire."

The Recitation of Surat Al-Layl in the 'Isha' Prayer The statement of the Prophet ﷺ to Mu'adh has already preceded, where he said, فَهَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why did you not pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), and (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ - وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ - إِنَّ سَعْيَكُمْ لَشَتَّىٰ - فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ - وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (1. By the night as it envelops.)(2. By the day as it appears.)(3. By Him Who created male and female.)(4. Certainly, your efforts and deeds are diverse.)(5. As for him who gives and has Taqwa,)(6. And believes in Al-Husna.)(7. We will make smooth for him the path of ease.)(8. But he who is greedy and thinks himself self-sufficient,)(9. And denies Al-Husna.)(10. We will make smooth for him the path to evil.)(11. And what will his wealth avail him when he goes down (in destruction)?) Swearing by the Diversity of Mankind in Their Efforts and informing of the Different Results of that Allah swears by saying: وَالَّيْلِ إِذَا يَغْشَىٰ (By the night as it envelops.) meaning, when it covers the creation with its darkness. وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it appears.) meaning, with its light and its radiance. وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ (By Him Who created male and female.) This is similar to Allah's saying, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.)(78:8) It is also similar to saying, وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs.)(51:49) And just as these things that are being sworn by are opposites, likewise that which this swearing is about are opposing things. This is why Allah says, إِنَّ سَعْيَكُمْ لَشَتَّىٰ (Certainly, your efforts and deeds are diverse.) meaning, the actions of the servants that they have performed are also opposites and diverse. Therefore, there are those who do good and there are those who do evil. Allah then says, فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ (As for him who gives and has Taqwa.) meaning, he gives what he has been commanded to give and he fears Allah in his affairs. وَصَدَّقَ بِالْحُسْنَىٰ (And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah. Khusayf said, "In the reward." Then Allah says, فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (We will make smooth for him the path of ease.) Ibn 'Abbas said, "Meaning for goodness." Thus, Allah says, وَأَمَّا مَن بَخِلَ (But he who is greedy) meaning, with that which he has. وَاسْتَغْنَىٰ (and thinks himself self-sufficient,) 'Ikrimah reported that Ibn 'Abbas said, "This means he is stingy with his wealth and considers himself to be in no need of his Lord, the Mighty and Majestic." This was recorded by Ibn Abi Hatim. وَكَذَّبَ بِالْحُسْنَىٰ (And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter. فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (We will make smooth for him the path to evil.) meaning, the path of evil. This is as Allah says, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.)(6:110) And there are many Ayat with this meaning, proving that Allah rewards those who intend good with success, while whoever intends evil is abandoned, and all of this is in accordance with a preordained decree. There are also many Hadiths that prove this. The Narration of Abu Bakr As-Siddiq Imam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah ﷺ, "O Messenger of Allah! Do we act according to what has already been decided, or is the matter just beginning (i.e., still undecided)?" He replied, بَلْ عَلَى أَمْرٍ قَدْ فُرِغَ مِنْهُ (Indeed it is according to what has already been decided.) Then Abu Bakr said, "Then what (good) are deeds, O Messenger of Allah?" He replied, كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Everyone will find it easy to do such deeds that will lead him to what he was created for.) The Narration of 'Ali Al-Bukhari recorded from 'Ali bin Abi Talib that they (the Companions) were with the Messenger of Allah ﷺ at the cemetery of Baqi' Al-Gharqad for a funeral, when the Prophet ﷺ said, مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّارِ (There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, "O Messenger of Allah! Should we depend on this?" He replied, اعْمَلُوا، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Perform deeds for everyone will have the deeds of what he was created for (Paradise or Hell) made easy for him.) Then he recited the Ayah فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" until the Ayah: لِلْعُسْرَىٰ (the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from 'Ali bin Abi Talib in which he said, "We were at a funeral in the cemetery of Baqi' Al-Gharqad when the Messenger of Allah ﷺ came and sat down. So we came and sat around him and he had a stick with him. Then he bowed his head and he began to scratch the ground with his stick. He then said, مَا مِنْكُمْ مِنْ أَحَدٍ - أَوْ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ - إِلَّا كُتِبَ مَكَانُهَا مِنَ الْجَنَّةِ وَالنَّارِ، وَإِلَّا قَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَةً (There is not anyone among you – or is not a single soul (that has been created) – except that his place has been written in Paradise or in the Fire, and it has been written that he will be miserable or happy.) A man said, "O Messenger of Allah! Should we just depend on what has been written for us and give up performing deeds? For whoever of us is of the people of happiness then he will be of the people of happiness, and whoever among us is of the people of misery then he will be of the people of misery." The Prophet ﷺ replied, أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاءِ فَيُيَسَّرُونَ إِلَى عَمَلِ أَهْلِ الشَّقَاءِ، ثُمَّ قَرَأَ: (Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those people who are the people of misery, they will have the deeds of the people of misery made easy for them.) Then he recited the Ayah: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies Al-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group have also recorded this Hadith. The Narration of 'Abdullah bin 'Umar Imam Ahmad recorded from Ibn 'Umar that 'Umar said, "O Messenger of Allah! Do you think that the deeds that we do are a matter that is already predetermined or are they something just beginning or new?" The Prophet ﷺ replied, فِيمَا قَدْ فُرِغَ مِنْهُ، فَاعْمَلْ يَا ابْنَ الْخَطَّابِ، فَإِنَّ كُلًّا مُيَسَّرٌ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَإِنَّهُ يَعْمَلُ لِلسَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَإِنَّهُ يَعْمَلُ لِلشَّقَاءِ (It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the people of happiness, then he will work deeds for happiness, and whoever is from the people of misery, then he will work deeds for misery.)" This Hadith has been recorded by At-Tirmidhi in the Book of Al-Qadar and he said "Hasan Sahih." Another Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin 'Abdullah that he said, "O Messenger of Allah! Are we performing deeds for something that has already been predetermined or is the matter based upon what we are just doing (now)?" The Prophet ﷺ replied, لِأَمْرٍ قَدْ فُرِغَ مِنْهُ (It is a matter that has been predetermined.) Then Suraqah said, "Then what is the purpose of deeds?" The Messenger of Allah ﷺ then said, كُلُّ عَامِلٍ مُيَسَّرٌ لِعَمَلِهِ (Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this Hadith. Ibn Jarir recorded from 'Amir bin 'Abdullah bin Az-Zubayr that he said, "Abu Bakr used to free servants upon their acceptance of Islam in Makkah. He used to free the elderly and the women when they accepted Islam. So his father said to him, 'O my son! I see that you are freeing people who are weak. But if you freed strong men they could stand with you, defend you and protect you.' Abu Bakr replied, 'O my father! I only want – and I think he said – what is with Allah.' Some people of my family have told me this Ayah was revealed about him: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" Then Allah says, وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?) Mujahid said, "This means when he dies." Abu Salih and Malik said – narrating from Zayd bin Aslam, "When he goes down into the Fire."

The Recitation of Surat Al-Layl in the 'Isha' Prayer The statement of the Prophet ﷺ to Mu'adh has already preceded, where he said, فَهَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why did you not pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), and (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ - وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ - إِنَّ سَعْيَكُمْ لَشَتَّىٰ - فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ - وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (1. By the night as it envelops.)(2. By the day as it appears.)(3. By Him Who created male and female.)(4. Certainly, your efforts and deeds are diverse.)(5. As for him who gives and has Taqwa,)(6. And believes in Al-Husna.)(7. We will make smooth for him the path of ease.)(8. But he who is greedy and thinks himself self-sufficient,)(9. And denies Al-Husna.)(10. We will make smooth for him the path to evil.)(11. And what will his wealth avail him when he goes down (in destruction)?) Swearing by the Diversity of Mankind in Their Efforts and informing of the Different Results of that Allah swears by saying: وَالَّيْلِ إِذَا يَغْشَىٰ (By the night as it envelops.) meaning, when it covers the creation with its darkness. وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it appears.) meaning, with its light and its radiance. وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ (By Him Who created male and female.) This is similar to Allah's saying, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.)(78:8) It is also similar to saying, وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs.)(51:49) And just as these things that are being sworn by are opposites, likewise that which this swearing is about are opposing things. This is why Allah says, إِنَّ سَعْيَكُمْ لَشَتَّىٰ (Certainly, your efforts and deeds are diverse.) meaning, the actions of the servants that they have performed are also opposites and diverse. Therefore, there are those who do good and there are those who do evil. Allah then says, فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ (As for him who gives and has Taqwa.) meaning, he gives what he has been commanded to give and he fears Allah in his affairs. وَصَدَّقَ بِالْحُسْنَىٰ (And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah. Khusayf said, "In the reward." Then Allah says, فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (We will make smooth for him the path of ease.) Ibn 'Abbas said, "Meaning for goodness." Thus, Allah says, وَأَمَّا مَن بَخِلَ (But he who is greedy) meaning, with that which he has. وَاسْتَغْنَىٰ (and thinks himself self-sufficient,) 'Ikrimah reported that Ibn 'Abbas said, "This means he is stingy with his wealth and considers himself to be in no need of his Lord, the Mighty and Majestic." This was recorded by Ibn Abi Hatim. وَكَذَّبَ بِالْحُسْنَىٰ (And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter. فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (We will make smooth for him the path to evil.) meaning, the path of evil. This is as Allah says, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.)(6:110) And there are many Ayat with this meaning, proving that Allah rewards those who intend good with success, while whoever intends evil is abandoned, and all of this is in accordance with a preordained decree. There are also many Hadiths that prove this. The Narration of Abu Bakr As-Siddiq Imam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah ﷺ, "O Messenger of Allah! Do we act according to what has already been decided, or is the matter just beginning (i.e., still undecided)?" He replied, بَلْ عَلَى أَمْرٍ قَدْ فُرِغَ مِنْهُ (Indeed it is according to what has already been decided.) Then Abu Bakr said, "Then what (good) are deeds, O Messenger of Allah?" He replied, كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Everyone will find it easy to do such deeds that will lead him to what he was created for.) The Narration of 'Ali Al-Bukhari recorded from 'Ali bin Abi Talib that they (the Companions) were with the Messenger of Allah ﷺ at the cemetery of Baqi' Al-Gharqad for a funeral, when the Prophet ﷺ said, مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّارِ (There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, "O Messenger of Allah! Should we depend on this?" He replied, اعْمَلُوا، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Perform deeds for everyone will have the deeds of what he was created for (Paradise or Hell) made easy for him.) Then he recited the Ayah فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" until the Ayah: لِلْعُسْرَىٰ (the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from 'Ali bin Abi Talib in which he said, "We were at a funeral in the cemetery of Baqi' Al-Gharqad when the Messenger of Allah ﷺ came and sat down. So we came and sat around him and he had a stick with him. Then he bowed his head and he began to scratch the ground with his stick. He then said, مَا مِنْكُمْ مِنْ أَحَدٍ - أَوْ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ - إِلَّا كُتِبَ مَكَانُهَا مِنَ الْجَنَّةِ وَالنَّارِ، وَإِلَّا قَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَةً (There is not anyone among you – or is not a single soul (that has been created) – except that his place has been written in Paradise or in the Fire, and it has been written that he will be miserable or happy.) A man said, "O Messenger of Allah! Should we just depend on what has been written for us and give up performing deeds? For whoever of us is of the people of happiness then he will be of the people of happiness, and whoever among us is of the people of misery then he will be of the people of misery." The Prophet ﷺ replied, أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاءِ فَيُيَسَّرُونَ إِلَى عَمَلِ أَهْلِ الشَّقَاءِ، ثُمَّ قَرَأَ: (Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those people who are the people of misery, they will have the deeds of the people of misery made easy for them.) Then he recited the Ayah: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies Al-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group have also recorded this Hadith. The Narration of 'Abdullah bin 'Umar Imam Ahmad recorded from Ibn 'Umar that 'Umar said, "O Messenger of Allah! Do you think that the deeds that we do are a matter that is already predetermined or are they something just beginning or new?" The Prophet ﷺ replied, فِيمَا قَدْ فُرِغَ مِنْهُ، فَاعْمَلْ يَا ابْنَ الْخَطَّابِ، فَإِنَّ كُلًّا مُيَسَّرٌ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَإِنَّهُ يَعْمَلُ لِلسَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَإِنَّهُ يَعْمَلُ لِلشَّقَاءِ (It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the people of happiness, then he will work deeds for happiness, and whoever is from the people of misery, then he will work deeds for misery.)" This Hadith has been recorded by At-Tirmidhi in the Book of Al-Qadar and he said "Hasan Sahih." Another Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin 'Abdullah that he said, "O Messenger of Allah! Are we performing deeds for something that has already been predetermined or is the matter based upon what we are just doing (now)?" The Prophet ﷺ replied, لِأَمْرٍ قَدْ فُرِغَ مِنْهُ (It is a matter that has been predetermined.) Then Suraqah said, "Then what is the purpose of deeds?" The Messenger of Allah ﷺ then said, كُلُّ عَامِلٍ مُيَسَّرٌ لِعَمَلِهِ (Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this Hadith. Ibn Jarir recorded from 'Amir bin 'Abdullah bin Az-Zubayr that he said, "Abu Bakr used to free servants upon their acceptance of Islam in Makkah. He used to free the elderly and the women when they accepted Islam. So his father said to him, 'O my son! I see that you are freeing people who are weak. But if you freed strong men they could stand with you, defend you and protect you.' Abu Bakr replied, 'O my father! I only want – and I think he said – what is with Allah.' Some people of my family have told me this Ayah was revealed about him: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" Then Allah says, وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?) Mujahid said, "This means when he dies." Abu Salih and Malik said – narrating from Zayd bin Aslam, "When he goes down into the Fire."

The Recitation of Surat Al-Layl in the 'Isha' Prayer The statement of the Prophet ﷺ to Mu'adh has already preceded, where he said, فَهَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why did you not pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), and (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ - وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ - إِنَّ سَعْيَكُمْ لَشَتَّىٰ - فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ - وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (1. By the night as it envelops.)(2. By the day as it appears.)(3. By Him Who created male and female.)(4. Certainly, your efforts and deeds are diverse.)(5. As for him who gives and has Taqwa,)(6. And believes in Al-Husna.)(7. We will make smooth for him the path of ease.)(8. But he who is greedy and thinks himself self-sufficient,)(9. And denies Al-Husna.)(10. We will make smooth for him the path to evil.)(11. And what will his wealth avail him when he goes down (in destruction)?) Swearing by the Diversity of Mankind in Their Efforts and informing of the Different Results of that Allah swears by saying: وَالَّيْلِ إِذَا يَغْشَىٰ (By the night as it envelops.) meaning, when it covers the creation with its darkness. وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it appears.) meaning, with its light and its radiance. وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ (By Him Who created male and female.) This is similar to Allah's saying, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.)(78:8) It is also similar to saying, وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs.)(51:49) And just as these things that are being sworn by are opposites, likewise that which this swearing is about are opposing things. This is why Allah says, إِنَّ سَعْيَكُمْ لَشَتَّىٰ (Certainly, your efforts and deeds are diverse.) meaning, the actions of the servants that they have performed are also opposites and diverse. Therefore, there are those who do good and there are those who do evil. Allah then says, فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ (As for him who gives and has Taqwa.) meaning, he gives what he has been commanded to give and he fears Allah in his affairs. وَصَدَّقَ بِالْحُسْنَىٰ (And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah. Khusayf said, "In the reward." Then Allah says, فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (We will make smooth for him the path of ease.) Ibn 'Abbas said, "Meaning for goodness." Thus, Allah says, وَأَمَّا مَن بَخِلَ (But he who is greedy) meaning, with that which he has. وَاسْتَغْنَىٰ (and thinks himself self-sufficient,) 'Ikrimah reported that Ibn 'Abbas said, "This means he is stingy with his wealth and considers himself to be in no need of his Lord, the Mighty and Majestic." This was recorded by Ibn Abi Hatim. وَكَذَّبَ بِالْحُسْنَىٰ (And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter. فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (We will make smooth for him the path to evil.) meaning, the path of evil. This is as Allah says, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.)(6:110) And there are many Ayat with this meaning, proving that Allah rewards those who intend good with success, while whoever intends evil is abandoned, and all of this is in accordance with a preordained decree. There are also many Hadiths that prove this. The Narration of Abu Bakr As-Siddiq Imam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah ﷺ, "O Messenger of Allah! Do we act according to what has already been decided, or is the matter just beginning (i.e., still undecided)?" He replied, بَلْ عَلَى أَمْرٍ قَدْ فُرِغَ مِنْهُ (Indeed it is according to what has already been decided.) Then Abu Bakr said, "Then what (good) are deeds, O Messenger of Allah?" He replied, كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Everyone will find it easy to do such deeds that will lead him to what he was created for.) The Narration of 'Ali Al-Bukhari recorded from 'Ali bin Abi Talib that they (the Companions) were with the Messenger of Allah ﷺ at the cemetery of Baqi' Al-Gharqad for a funeral, when the Prophet ﷺ said, مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّارِ (There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, "O Messenger of Allah! Should we depend on this?" He replied, اعْمَلُوا، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Perform deeds for everyone will have the deeds of what he was created for (Paradise or Hell) made easy for him.) Then he recited the Ayah فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" until the Ayah: لِلْعُسْرَىٰ (the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from 'Ali bin Abi Talib in which he said, "We were at a funeral in the cemetery of Baqi' Al-Gharqad when the Messenger of Allah ﷺ came and sat down. So we came and sat around him and he had a stick with him. Then he bowed his head and he began to scratch the ground with his stick. He then said, مَا مِنْكُمْ مِنْ أَحَدٍ - أَوْ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ - إِلَّا كُتِبَ مَكَانُهَا مِنَ الْجَنَّةِ وَالنَّارِ، وَإِلَّا قَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَةً (There is not anyone among you – or is not a single soul (that has been created) – except that his place has been written in Paradise or in the Fire, and it has been written that he will be miserable or happy.) A man said, "O Messenger of Allah! Should we just depend on what has been written for us and give up performing deeds? For whoever of us is of the people of happiness then he will be of the people of happiness, and whoever among us is of the people of misery then he will be of the people of misery." The Prophet ﷺ replied, أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاءِ فَيُيَسَّرُونَ إِلَى عَمَلِ أَهْلِ الشَّقَاءِ، ثُمَّ قَرَأَ: (Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those people who are the people of misery, they will have the deeds of the people of misery made easy for them.) Then he recited the Ayah: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies Al-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group have also recorded this Hadith. The Narration of 'Abdullah bin 'Umar Imam Ahmad recorded from Ibn 'Umar that 'Umar said, "O Messenger of Allah! Do you think that the deeds that we do are a matter that is already predetermined or are they something just beginning or new?" The Prophet ﷺ replied, فِيمَا قَدْ فُرِغَ مِنْهُ، فَاعْمَلْ يَا ابْنَ الْخَطَّابِ، فَإِنَّ كُلًّا مُيَسَّرٌ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَإِنَّهُ يَعْمَلُ لِلسَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَإِنَّهُ يَعْمَلُ لِلشَّقَاءِ (It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the people of happiness, then he will work deeds for happiness, and whoever is from the people of misery, then he will work deeds for misery.)" This Hadith has been recorded by At-Tirmidhi in the Book of Al-Qadar and he said "Hasan Sahih." Another Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin 'Abdullah that he said, "O Messenger of Allah! Are we performing deeds for something that has already been predetermined or is the matter based upon what we are just doing (now)?" The Prophet ﷺ replied, لِأَمْرٍ قَدْ فُرِغَ مِنْهُ (It is a matter that has been predetermined.) Then Suraqah said, "Then what is the purpose of deeds?" The Messenger of Allah ﷺ then said, كُلُّ عَامِلٍ مُيَسَّرٌ لِعَمَلِهِ (Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this Hadith. Ibn Jarir recorded from 'Amir bin 'Abdullah bin Az-Zubayr that he said, "Abu Bakr used to free servants upon their acceptance of Islam in Makkah. He used to free the elderly and the women when they accepted Islam. So his father said to him, 'O my son! I see that you are freeing people who are weak. But if you freed strong men they could stand with you, defend you and protect you.' Abu Bakr replied, 'O my father! I only want – and I think he said – what is with Allah.' Some people of my family have told me this Ayah was revealed about him: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" Then Allah says, وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?) Mujahid said, "This means when he dies." Abu Salih and Malik said – narrating from Zayd bin Aslam, "When he goes down into the Fire."

The Recitation of Surat Al-Layl in the 'Isha' Prayer The statement of the Prophet ﷺ to Mu'adh has already preceded, where he said, فَهَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why did you not pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), and (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ - وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ - إِنَّ سَعْيَكُمْ لَشَتَّىٰ - فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ - وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (1. By the night as it envelops.)(2. By the day as it appears.)(3. By Him Who created male and female.)(4. Certainly, your efforts and deeds are diverse.)(5. As for him who gives and has Taqwa,)(6. And believes in Al-Husna.)(7. We will make smooth for him the path of ease.)(8. But he who is greedy and thinks himself self-sufficient,)(9. And denies Al-Husna.)(10. We will make smooth for him the path to evil.)(11. And what will his wealth avail him when he goes down (in destruction)?) Swearing by the Diversity of Mankind in Their Efforts and informing of the Different Results of that Allah swears by saying: وَالَّيْلِ إِذَا يَغْشَىٰ (By the night as it envelops.) meaning, when it covers the creation with its darkness. وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it appears.) meaning, with its light and its radiance. وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ (By Him Who created male and female.) This is similar to Allah's saying, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.)(78:8) It is also similar to saying, وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs.)(51:49) And just as these things that are being sworn by are opposites, likewise that which this swearing is about are opposing things. This is why Allah says, إِنَّ سَعْيَكُمْ لَشَتَّىٰ (Certainly, your efforts and deeds are diverse.) meaning, the actions of the servants that they have performed are also opposites and diverse. Therefore, there are those who do good and there are those who do evil. Allah then says, فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ (As for him who gives and has Taqwa.) meaning, he gives what he has been commanded to give and he fears Allah in his affairs. وَصَدَّقَ بِالْحُسْنَىٰ (And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah. Khusayf said, "In the reward." Then Allah says, فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (We will make smooth for him the path of ease.) Ibn 'Abbas said, "Meaning for goodness." Thus, Allah says, وَأَمَّا مَن بَخِلَ (But he who is greedy) meaning, with that which he has. وَاسْتَغْنَىٰ (and thinks himself self-sufficient,) 'Ikrimah reported that Ibn 'Abbas said, "This means he is stingy with his wealth and considers himself to be in no need of his Lord, the Mighty and Majestic." This was recorded by Ibn Abi Hatim. وَكَذَّبَ بِالْحُسْنَىٰ (And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter. فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (We will make smooth for him the path to evil.) meaning, the path of evil. This is as Allah says, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.)(6:110) And there are many Ayat with this meaning, proving that Allah rewards those who intend good with success, while whoever intends evil is abandoned, and all of this is in accordance with a preordained decree. There are also many Hadiths that prove this. The Narration of Abu Bakr As-Siddiq Imam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah ﷺ, "O Messenger of Allah! Do we act according to what has already been decided, or is the matter just beginning (i.e., still undecided)?" He replied, بَلْ عَلَى أَمْرٍ قَدْ فُرِغَ مِنْهُ (Indeed it is according to what has already been decided.) Then Abu Bakr said, "Then what (good) are deeds, O Messenger of Allah?" He replied, كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Everyone will find it easy to do such deeds that will lead him to what he was created for.) The Narration of 'Ali Al-Bukhari recorded from 'Ali bin Abi Talib that they (the Companions) were with the Messenger of Allah ﷺ at the cemetery of Baqi' Al-Gharqad for a funeral, when the Prophet ﷺ said, مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّارِ (There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, "O Messenger of Allah! Should we depend on this?" He replied, اعْمَلُوا، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Perform deeds for everyone will have the deeds of what he was created for (Paradise or Hell) made easy for him.) Then he recited the Ayah فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" until the Ayah: لِلْعُسْرَىٰ (the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from 'Ali bin Abi Talib in which he said, "We were at a funeral in the cemetery of Baqi' Al-Gharqad when the Messenger of Allah ﷺ came and sat down. So we came and sat around him and he had a stick with him. Then he bowed his head and he began to scratch the ground with his stick. He then said, مَا مِنْكُمْ مِنْ أَحَدٍ - أَوْ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ - إِلَّا كُتِبَ مَكَانُهَا مِنَ الْجَنَّةِ وَالنَّارِ، وَإِلَّا قَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَةً (There is not anyone among you – or is not a single soul (that has been created) – except that his place has been written in Paradise or in the Fire, and it has been written that he will be miserable or happy.) A man said, "O Messenger of Allah! Should we just depend on what has been written for us and give up performing deeds? For whoever of us is of the people of happiness then he will be of the people of happiness, and whoever among us is of the people of misery then he will be of the people of misery." The Prophet ﷺ replied, أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاءِ فَيُيَسَّرُونَ إِلَى عَمَلِ أَهْلِ الشَّقَاءِ، ثُمَّ قَرَأَ: (Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those people who are the people of misery, they will have the deeds of the people of misery made easy for them.) Then he recited the Ayah: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies Al-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group have also recorded this Hadith. The Narration of 'Abdullah bin 'Umar Imam Ahmad recorded from Ibn 'Umar that 'Umar said, "O Messenger of Allah! Do you think that the deeds that we do are a matter that is already predetermined or are they something just beginning or new?" The Prophet ﷺ replied, فِيمَا قَدْ فُرِغَ مِنْهُ، فَاعْمَلْ يَا ابْنَ الْخَطَّابِ، فَإِنَّ كُلًّا مُيَسَّرٌ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَإِنَّهُ يَعْمَلُ لِلسَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَإِنَّهُ يَعْمَلُ لِلشَّقَاءِ (It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the people of happiness, then he will work deeds for happiness, and whoever is from the people of misery, then he will work deeds for misery.)" This Hadith has been recorded by At-Tirmidhi in the Book of Al-Qadar and he said "Hasan Sahih." Another Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin 'Abdullah that he said, "O Messenger of Allah! Are we performing deeds for something that has already been predetermined or is the matter based upon what we are just doing (now)?" The Prophet ﷺ replied, لِأَمْرٍ قَدْ فُرِغَ مِنْهُ (It is a matter that has been predetermined.) Then Suraqah said, "Then what is the purpose of deeds?" The Messenger of Allah ﷺ then said, كُلُّ عَامِلٍ مُيَسَّرٌ لِعَمَلِهِ (Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this Hadith. Ibn Jarir recorded from 'Amir bin 'Abdullah bin Az-Zubayr that he said, "Abu Bakr used to free servants upon their acceptance of Islam in Makkah. He used to free the elderly and the women when they accepted Islam. So his father said to him, 'O my son! I see that you are freeing people who are weak. But if you freed strong men they could stand with you, defend you and protect you.' Abu Bakr replied, 'O my father! I only want – and I think he said – what is with Allah.' Some people of my family have told me this Ayah was revealed about him: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" Then Allah says, وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?) Mujahid said, "This means when he dies." Abu Salih and Malik said – narrating from Zayd bin Aslam, "When he goes down into the Fire."

The Recitation of Surat Al-Layl in the 'Isha' Prayer The statement of the Prophet ﷺ to Mu'adh has already preceded, where he said, فَهَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why did you not pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), and (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ - وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ - إِنَّ سَعْيَكُمْ لَشَتَّىٰ - فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ - وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (1. By the night as it envelops.)(2. By the day as it appears.)(3. By Him Who created male and female.)(4. Certainly, your efforts and deeds are diverse.)(5. As for him who gives and has Taqwa,)(6. And believes in Al-Husna.)(7. We will make smooth for him the path of ease.)(8. But he who is greedy and thinks himself self-sufficient,)(9. And denies Al-Husna.)(10. We will make smooth for him the path to evil.)(11. And what will his wealth avail him when he goes down (in destruction)?) Swearing by the Diversity of Mankind in Their Efforts and informing of the Different Results of that Allah swears by saying: وَالَّيْلِ إِذَا يَغْشَىٰ (By the night as it envelops.) meaning, when it covers the creation with its darkness. وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it appears.) meaning, with its light and its radiance. وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ (By Him Who created male and female.) This is similar to Allah's saying, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.)(78:8) It is also similar to saying, وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs.)(51:49) And just as these things that are being sworn by are opposites, likewise that which this swearing is about are opposing things. This is why Allah says, إِنَّ سَعْيَكُمْ لَشَتَّىٰ (Certainly, your efforts and deeds are diverse.) meaning, the actions of the servants that they have performed are also opposites and diverse. Therefore, there are those who do good and there are those who do evil. Allah then says, فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ (As for him who gives and has Taqwa.) meaning, he gives what he has been commanded to give and he fears Allah in his affairs. وَصَدَّقَ بِالْحُسْنَىٰ (And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah. Khusayf said, "In the reward." Then Allah says, فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (We will make smooth for him the path of ease.) Ibn 'Abbas said, "Meaning for goodness." Thus, Allah says, وَأَمَّا مَن بَخِلَ (But he who is greedy) meaning, with that which he has. وَاسْتَغْنَىٰ (and thinks himself self-sufficient,) 'Ikrimah reported that Ibn 'Abbas said, "This means he is stingy with his wealth and considers himself to be in no need of his Lord, the Mighty and Majestic." This was recorded by Ibn Abi Hatim. وَكَذَّبَ بِالْحُسْنَىٰ (And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter. فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (We will make smooth for him the path to evil.) meaning, the path of evil. This is as Allah says, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.)(6:110) And there are many Ayat with this meaning, proving that Allah rewards those who intend good with success, while whoever intends evil is abandoned, and all of this is in accordance with a preordained decree. There are also many Hadiths that prove this. The Narration of Abu Bakr As-Siddiq Imam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah ﷺ, "O Messenger of Allah! Do we act according to what has already been decided, or is the matter just beginning (i.e., still undecided)?" He replied, بَلْ عَلَى أَمْرٍ قَدْ فُرِغَ مِنْهُ (Indeed it is according to what has already been decided.) Then Abu Bakr said, "Then what (good) are deeds, O Messenger of Allah?" He replied, كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Everyone will find it easy to do such deeds that will lead him to what he was created for.) The Narration of 'Ali Al-Bukhari recorded from 'Ali bin Abi Talib that they (the Companions) were with the Messenger of Allah ﷺ at the cemetery of Baqi' Al-Gharqad for a funeral, when the Prophet ﷺ said, مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّارِ (There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, "O Messenger of Allah! Should we depend on this?" He replied, اعْمَلُوا، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Perform deeds for everyone will have the deeds of what he was created for (Paradise or Hell) made easy for him.) Then he recited the Ayah فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" until the Ayah: لِلْعُسْرَىٰ (the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from 'Ali bin Abi Talib in which he said, "We were at a funeral in the cemetery of Baqi' Al-Gharqad when the Messenger of Allah ﷺ came and sat down. So we came and sat around him and he had a stick with him. Then he bowed his head and he began to scratch the ground with his stick. He then said, مَا مِنْكُمْ مِنْ أَحَدٍ - أَوْ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ - إِلَّا كُتِبَ مَكَانُهَا مِنَ الْجَنَّةِ وَالنَّارِ، وَإِلَّا قَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَةً (There is not anyone among you – or is not a single soul (that has been created) – except that his place has been written in Paradise or in the Fire, and it has been written that he will be miserable or happy.) A man said, "O Messenger of Allah! Should we just depend on what has been written for us and give up performing deeds? For whoever of us is of the people of happiness then he will be of the people of happiness, and whoever among us is of the people of misery then he will be of the people of misery." The Prophet ﷺ replied, أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاءِ فَيُيَسَّرُونَ إِلَى عَمَلِ أَهْلِ الشَّقَاءِ، ثُمَّ قَرَأَ: (Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those people who are the people of misery, they will have the deeds of the people of misery made easy for them.) Then he recited the Ayah: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies Al-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group have also recorded this Hadith. The Narration of 'Abdullah bin 'Umar Imam Ahmad recorded from Ibn 'Umar that 'Umar said, "O Messenger of Allah! Do you think that the deeds that we do are a matter that is already predetermined or are they something just beginning or new?" The Prophet ﷺ replied, فِيمَا قَدْ فُرِغَ مِنْهُ، فَاعْمَلْ يَا ابْنَ الْخَطَّابِ، فَإِنَّ كُلًّا مُيَسَّرٌ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَإِنَّهُ يَعْمَلُ لِلسَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَإِنَّهُ يَعْمَلُ لِلشَّقَاءِ (It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the people of happiness, then he will work deeds for happiness, and whoever is from the people of misery, then he will work deeds for misery.)" This Hadith has been recorded by At-Tirmidhi in the Book of Al-Qadar and he said "Hasan Sahih." Another Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin 'Abdullah that he said, "O Messenger of Allah! Are we performing deeds for something that has already been predetermined or is the matter based upon what we are just doing (now)?" The Prophet ﷺ replied, لِأَمْرٍ قَدْ فُرِغَ مِنْهُ (It is a matter that has been predetermined.) Then Suraqah said, "Then what is the purpose of deeds?" The Messenger of Allah ﷺ then said, كُلُّ عَامِلٍ مُيَسَّرٌ لِعَمَلِهِ (Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this Hadith. Ibn Jarir recorded from 'Amir bin 'Abdullah bin Az-Zubayr that he said, "Abu Bakr used to free servants upon their acceptance of Islam in Makkah. He used to free the elderly and the women when they accepted Islam. So his father said to him, 'O my son! I see that you are freeing people who are weak. But if you freed strong men they could stand with you, defend you and protect you.' Abu Bakr replied, 'O my father! I only want – and I think he said – what is with Allah.' Some people of my family have told me this Ayah was revealed about him: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" Then Allah says, وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?) Mujahid said, "This means when he dies." Abu Salih and Malik said – narrating from Zayd bin Aslam, "When he goes down into the Fire."

The Recitation of Surat Al-Layl in the 'Isha' Prayer The statement of the Prophet ﷺ to Mu'adh has already preceded, where he said, فَهَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why did you not pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), and (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ - وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ - إِنَّ سَعْيَكُمْ لَشَتَّىٰ - فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ - وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (1. By the night as it envelops.)(2. By the day as it appears.)(3. By Him Who created male and female.)(4. Certainly, your efforts and deeds are diverse.)(5. As for him who gives and has Taqwa,)(6. And believes in Al-Husna.)(7. We will make smooth for him the path of ease.)(8. But he who is greedy and thinks himself self-sufficient,)(9. And denies Al-Husna.)(10. We will make smooth for him the path to evil.)(11. And what will his wealth avail him when he goes down (in destruction)?) Swearing by the Diversity of Mankind in Their Efforts and informing of the Different Results of that Allah swears by saying: وَالَّيْلِ إِذَا يَغْشَىٰ (By the night as it envelops.) meaning, when it covers the creation with its darkness. وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it appears.) meaning, with its light and its radiance. وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ (By Him Who created male and female.) This is similar to Allah's saying, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.)(78:8) It is also similar to saying, وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs.)(51:49) And just as these things that are being sworn by are opposites, likewise that which this swearing is about are opposing things. This is why Allah says, إِنَّ سَعْيَكُمْ لَشَتَّىٰ (Certainly, your efforts and deeds are diverse.) meaning, the actions of the servants that they have performed are also opposites and diverse. Therefore, there are those who do good and there are those who do evil. Allah then says, فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ (As for him who gives and has Taqwa.) meaning, he gives what he has been commanded to give and he fears Allah in his affairs. وَصَدَّقَ بِالْحُسْنَىٰ (And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah. Khusayf said, "In the reward." Then Allah says, فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (We will make smooth for him the path of ease.) Ibn 'Abbas said, "Meaning for goodness." Thus, Allah says, وَأَمَّا مَن بَخِلَ (But he who is greedy) meaning, with that which he has. وَاسْتَغْنَىٰ (and thinks himself self-sufficient,) 'Ikrimah reported that Ibn 'Abbas said, "This means he is stingy with his wealth and considers himself to be in no need of his Lord, the Mighty and Majestic." This was recorded by Ibn Abi Hatim. وَكَذَّبَ بِالْحُسْنَىٰ (And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter. فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (We will make smooth for him the path to evil.) meaning, the path of evil. This is as Allah says, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.)(6:110) And there are many Ayat with this meaning, proving that Allah rewards those who intend good with success, while whoever intends evil is abandoned, and all of this is in accordance with a preordained decree. There are also many Hadiths that prove this. The Narration of Abu Bakr As-Siddiq Imam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah ﷺ, "O Messenger of Allah! Do we act according to what has already been decided, or is the matter just beginning (i.e., still undecided)?" He replied, بَلْ عَلَى أَمْرٍ قَدْ فُرِغَ مِنْهُ (Indeed it is according to what has already been decided.) Then Abu Bakr said, "Then what (good) are deeds, O Messenger of Allah?" He replied, كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Everyone will find it easy to do such deeds that will lead him to what he was created for.) The Narration of 'Ali Al-Bukhari recorded from 'Ali bin Abi Talib that they (the Companions) were with the Messenger of Allah ﷺ at the cemetery of Baqi' Al-Gharqad for a funeral, when the Prophet ﷺ said, مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّارِ (There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, "O Messenger of Allah! Should we depend on this?" He replied, اعْمَلُوا، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Perform deeds for everyone will have the deeds of what he was created for (Paradise or Hell) made easy for him.) Then he recited the Ayah فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" until the Ayah: لِلْعُسْرَىٰ (the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from 'Ali bin Abi Talib in which he said, "We were at a funeral in the cemetery of Baqi' Al-Gharqad when the Messenger of Allah ﷺ came and sat down. So we came and sat around him and he had a stick with him. Then he bowed his head and he began to scratch the ground with his stick. He then said, مَا مِنْكُمْ مِنْ أَحَدٍ - أَوْ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ - إِلَّا كُتِبَ مَكَانُهَا مِنَ الْجَنَّةِ وَالنَّارِ، وَإِلَّا قَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَةً (There is not anyone among you – or is not a single soul (that has been created) – except that his place has been written in Paradise or in the Fire, and it has been written that he will be miserable or happy.) A man said, "O Messenger of Allah! Should we just depend on what has been written for us and give up performing deeds? For whoever of us is of the people of happiness then he will be of the people of happiness, and whoever among us is of the people of misery then he will be of the people of misery." The Prophet ﷺ replied, أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاءِ فَيُيَسَّرُونَ إِلَى عَمَلِ أَهْلِ الشَّقَاءِ، ثُمَّ قَرَأَ: (Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those people who are the people of misery, they will have the deeds of the people of misery made easy for them.) Then he recited the Ayah: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies Al-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group have also recorded this Hadith. The Narration of 'Abdullah bin 'Umar Imam Ahmad recorded from Ibn 'Umar that 'Umar said, "O Messenger of Allah! Do you think that the deeds that we do are a matter that is already predetermined or are they something just beginning or new?" The Prophet ﷺ replied, فِيمَا قَدْ فُرِغَ مِنْهُ، فَاعْمَلْ يَا ابْنَ الْخَطَّابِ، فَإِنَّ كُلًّا مُيَسَّرٌ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَإِنَّهُ يَعْمَلُ لِلسَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَإِنَّهُ يَعْمَلُ لِلشَّقَاءِ (It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the people of happiness, then he will work deeds for happiness, and whoever is from the people of misery, then he will work deeds for misery.)" This Hadith has been recorded by At-Tirmidhi in the Book of Al-Qadar and he said "Hasan Sahih." Another Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin 'Abdullah that he said, "O Messenger of Allah! Are we performing deeds for something that has already been predetermined or is the matter based upon what we are just doing (now)?" The Prophet ﷺ replied, لِأَمْرٍ قَدْ فُرِغَ مِنْهُ (It is a matter that has been predetermined.) Then Suraqah said, "Then what is the purpose of deeds?" The Messenger of Allah ﷺ then said, كُلُّ عَامِلٍ مُيَسَّرٌ لِعَمَلِهِ (Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this Hadith. Ibn Jarir recorded from 'Amir bin 'Abdullah bin Az-Zubayr that he said, "Abu Bakr used to free servants upon their acceptance of Islam in Makkah. He used to free the elderly and the women when they accepted Islam. So his father said to him, 'O my son! I see that you are freeing people who are weak. But if you freed strong men they could stand with you, defend you and protect you.' Abu Bakr replied, 'O my father! I only want – and I think he said – what is with Allah.' Some people of my family have told me this Ayah was revealed about him: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" Then Allah says, وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?) Mujahid said, "This means when he dies." Abu Salih and Malik said – narrating from Zayd bin Aslam, "When he goes down into the Fire."

The Recitation of Surat Al-Layl in the 'Isha' Prayer The statement of the Prophet ﷺ to Mu'adh has already preceded, where he said, فَهَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why did you not pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), and (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ - وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ - إِنَّ سَعْيَكُمْ لَشَتَّىٰ - فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ - وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (1. By the night as it envelops.)(2. By the day as it appears.)(3. By Him Who created male and female.)(4. Certainly, your efforts and deeds are diverse.)(5. As for him who gives and has Taqwa,)(6. And believes in Al-Husna.)(7. We will make smooth for him the path of ease.)(8. But he who is greedy and thinks himself self-sufficient,)(9. And denies Al-Husna.)(10. We will make smooth for him the path to evil.)(11. And what will his wealth avail him when he goes down (in destruction)?) Swearing by the Diversity of Mankind in Their Efforts and informing of the Different Results of that Allah swears by saying: وَالَّيْلِ إِذَا يَغْشَىٰ (By the night as it envelops.) meaning, when it covers the creation with its darkness. وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it appears.) meaning, with its light and its radiance. وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ (By Him Who created male and female.) This is similar to Allah's saying, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.)(78:8) It is also similar to saying, وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs.)(51:49) And just as these things that are being sworn by are opposites, likewise that which this swearing is about are opposing things. This is why Allah says, إِنَّ سَعْيَكُمْ لَشَتَّىٰ (Certainly, your efforts and deeds are diverse.) meaning, the actions of the servants that they have performed are also opposites and diverse. Therefore, there are those who do good and there are those who do evil. Allah then says, فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ (As for him who gives and has Taqwa.) meaning, he gives what he has been commanded to give and he fears Allah in his affairs. وَصَدَّقَ بِالْحُسْنَىٰ (And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah. Khusayf said, "In the reward." Then Allah says, فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (We will make smooth for him the path of ease.) Ibn 'Abbas said, "Meaning for goodness." Thus, Allah says, وَأَمَّا مَن بَخِلَ (But he who is greedy) meaning, with that which he has. وَاسْتَغْنَىٰ (and thinks himself self-sufficient,) 'Ikrimah reported that Ibn 'Abbas said, "This means he is stingy with his wealth and considers himself to be in no need of his Lord, the Mighty and Majestic." This was recorded by Ibn Abi Hatim. وَكَذَّبَ بِالْحُسْنَىٰ (And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter. فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (We will make smooth for him the path to evil.) meaning, the path of evil. This is as Allah says, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.)(6:110) And there are many Ayat with this meaning, proving that Allah rewards those who intend good with success, while whoever intends evil is abandoned, and all of this is in accordance with a preordained decree. There are also many Hadiths that prove this. The Narration of Abu Bakr As-Siddiq Imam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah ﷺ, "O Messenger of Allah! Do we act according to what has already been decided, or is the matter just beginning (i.e., still undecided)?" He replied, بَلْ عَلَى أَمْرٍ قَدْ فُرِغَ مِنْهُ (Indeed it is according to what has already been decided.) Then Abu Bakr said, "Then what (good) are deeds, O Messenger of Allah?" He replied, كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Everyone will find it easy to do such deeds that will lead him to what he was created for.) The Narration of 'Ali Al-Bukhari recorded from 'Ali bin Abi Talib that they (the Companions) were with the Messenger of Allah ﷺ at the cemetery of Baqi' Al-Gharqad for a funeral, when the Prophet ﷺ said, مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّارِ (There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, "O Messenger of Allah! Should we depend on this?" He replied, اعْمَلُوا، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Perform deeds for everyone will have the deeds of what he was created for (Paradise or Hell) made easy for him.) Then he recited the Ayah فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" until the Ayah: لِلْعُسْرَىٰ (the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from 'Ali bin Abi Talib in which he said, "We were at a funeral in the cemetery of Baqi' Al-Gharqad when the Messenger of Allah ﷺ came and sat down. So we came and sat around him and he had a stick with him. Then he bowed his head and he began to scratch the ground with his stick. He then said, مَا مِنْكُمْ مِنْ أَحَدٍ - أَوْ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ - إِلَّا كُتِبَ مَكَانُهَا مِنَ الْجَنَّةِ وَالنَّارِ، وَإِلَّا قَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَةً (There is not anyone among you – or is not a single soul (that has been created) – except that his place has been written in Paradise or in the Fire, and it has been written that he will be miserable or happy.) A man said, "O Messenger of Allah! Should we just depend on what has been written for us and give up performing deeds? For whoever of us is of the people of happiness then he will be of the people of happiness, and whoever among us is of the people of misery then he will be of the people of misery." The Prophet ﷺ replied, أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاءِ فَيُيَسَّرُونَ إِلَى عَمَلِ أَهْلِ الشَّقَاءِ، ثُمَّ قَرَأَ: (Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those people who are the people of misery, they will have the deeds of the people of misery made easy for them.) Then he recited the Ayah: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies Al-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group have also recorded this Hadith. The Narration of 'Abdullah bin 'Umar Imam Ahmad recorded from Ibn 'Umar that 'Umar said, "O Messenger of Allah! Do you think that the deeds that we do are a matter that is already predetermined or are they something just beginning or new?" The Prophet ﷺ replied, فِيمَا قَدْ فُرِغَ مِنْهُ، فَاعْمَلْ يَا ابْنَ الْخَطَّابِ، فَإِنَّ كُلًّا مُيَسَّرٌ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَإِنَّهُ يَعْمَلُ لِلسَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَإِنَّهُ يَعْمَلُ لِلشَّقَاءِ (It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the people of happiness, then he will work deeds for happiness, and whoever is from the people of misery, then he will work deeds for misery.)" This Hadith has been recorded by At-Tirmidhi in the Book of Al-Qadar and he said "Hasan Sahih." Another Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin 'Abdullah that he said, "O Messenger of Allah! Are we performing deeds for something that has already been predetermined or is the matter based upon what we are just doing (now)?" The Prophet ﷺ replied, لِأَمْرٍ قَدْ فُرِغَ مِنْهُ (It is a matter that has been predetermined.) Then Suraqah said, "Then what is the purpose of deeds?" The Messenger of Allah ﷺ then said, كُلُّ عَامِلٍ مُيَسَّرٌ لِعَمَلِهِ (Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this Hadith. Ibn Jarir recorded from 'Amir bin 'Abdullah bin Az-Zubayr that he said, "Abu Bakr used to free servants upon their acceptance of Islam in Makkah. He used to free the elderly and the women when they accepted Islam. So his father said to him, 'O my son! I see that you are freeing people who are weak. But if you freed strong men they could stand with you, defend you and protect you.' Abu Bakr replied, 'O my father! I only want – and I think he said – what is with Allah.' Some people of my family have told me this Ayah was revealed about him: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" Then Allah says, وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?) Mujahid said, "This means when he dies." Abu Salih and Malik said – narrating from Zayd bin Aslam, "When he goes down into the Fire."

The Recitation of Surat Al-Layl in the 'Isha' Prayer The statement of the Prophet ﷺ to Mu'adh has already preceded, where he said, فَهَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why did you not pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), and (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ - وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ - إِنَّ سَعْيَكُمْ لَشَتَّىٰ - فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ - وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (1. By the night as it envelops.)(2. By the day as it appears.)(3. By Him Who created male and female.)(4. Certainly, your efforts and deeds are diverse.)(5. As for him who gives and has Taqwa,)(6. And believes in Al-Husna.)(7. We will make smooth for him the path of ease.)(8. But he who is greedy and thinks himself self-sufficient,)(9. And denies Al-Husna.)(10. We will make smooth for him the path to evil.)(11. And what will his wealth avail him when he goes down (in destruction)?) Swearing by the Diversity of Mankind in Their Efforts and informing of the Different Results of that Allah swears by saying: وَالَّيْلِ إِذَا يَغْشَىٰ (By the night as it envelops.) meaning, when it covers the creation with its darkness. وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it appears.) meaning, with its light and its radiance. وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ (By Him Who created male and female.) This is similar to Allah's saying, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.)(78:8) It is also similar to saying, وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs.)(51:49) And just as these things that are being sworn by are opposites, likewise that which this swearing is about are opposing things. This is why Allah says, إِنَّ سَعْيَكُمْ لَشَتَّىٰ (Certainly, your efforts and deeds are diverse.) meaning, the actions of the servants that they have performed are also opposites and diverse. Therefore, there are those who do good and there are those who do evil. Allah then says, فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ (As for him who gives and has Taqwa.) meaning, he gives what he has been commanded to give and he fears Allah in his affairs. وَصَدَّقَ بِالْحُسْنَىٰ (And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah. Khusayf said, "In the reward." Then Allah says, فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (We will make smooth for him the path of ease.) Ibn 'Abbas said, "Meaning for goodness." Thus, Allah says, وَأَمَّا مَن بَخِلَ (But he who is greedy) meaning, with that which he has. وَاسْتَغْنَىٰ (and thinks himself self-sufficient,) 'Ikrimah reported that Ibn 'Abbas said, "This means he is stingy with his wealth and considers himself to be in no need of his Lord, the Mighty and Majestic." This was recorded by Ibn Abi Hatim. وَكَذَّبَ بِالْحُسْنَىٰ (And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter. فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (We will make smooth for him the path to evil.) meaning, the path of evil. This is as Allah says, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.)(6:110) And there are many Ayat with this meaning, proving that Allah rewards those who intend good with success, while whoever intends evil is abandoned, and all of this is in accordance with a preordained decree. There are also many Hadiths that prove this. The Narration of Abu Bakr As-Siddiq Imam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah ﷺ, "O Messenger of Allah! Do we act according to what has already been decided, or is the matter just beginning (i.e., still undecided)?" He replied, بَلْ عَلَى أَمْرٍ قَدْ فُرِغَ مِنْهُ (Indeed it is according to what has already been decided.) Then Abu Bakr said, "Then what (good) are deeds, O Messenger of Allah?" He replied, كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Everyone will find it easy to do such deeds that will lead him to what he was created for.) The Narration of 'Ali Al-Bukhari recorded from 'Ali bin Abi Talib that they (the Companions) were with the Messenger of Allah ﷺ at the cemetery of Baqi' Al-Gharqad for a funeral, when the Prophet ﷺ said, مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّارِ (There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, "O Messenger of Allah! Should we depend on this?" He replied, اعْمَلُوا، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Perform deeds for everyone will have the deeds of what he was created for (Paradise or Hell) made easy for him.) Then he recited the Ayah فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" until the Ayah: لِلْعُسْرَىٰ (the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from 'Ali bin Abi Talib in which he said, "We were at a funeral in the cemetery of Baqi' Al-Gharqad when the Messenger of Allah ﷺ came and sat down. So we came and sat around him and he had a stick with him. Then he bowed his head and he began to scratch the ground with his stick. He then said, مَا مِنْكُمْ مِنْ أَحَدٍ - أَوْ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ - إِلَّا كُتِبَ مَكَانُهَا مِنَ الْجَنَّةِ وَالنَّارِ، وَإِلَّا قَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَةً (There is not anyone among you – or is not a single soul (that has been created) – except that his place has been written in Paradise or in the Fire, and it has been written that he will be miserable or happy.) A man said, "O Messenger of Allah! Should we just depend on what has been written for us and give up performing deeds? For whoever of us is of the people of happiness then he will be of the people of happiness, and whoever among us is of the people of misery then he will be of the people of misery." The Prophet ﷺ replied, أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاءِ فَيُيَسَّرُونَ إِلَى عَمَلِ أَهْلِ الشَّقَاءِ، ثُمَّ قَرَأَ: (Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those people who are the people of misery, they will have the deeds of the people of misery made easy for them.) Then he recited the Ayah: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies Al-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group have also recorded this Hadith. The Narration of 'Abdullah bin 'Umar Imam Ahmad recorded from Ibn 'Umar that 'Umar said, "O Messenger of Allah! Do you think that the deeds that we do are a matter that is already predetermined or are they something just beginning or new?" The Prophet ﷺ replied, فِيمَا قَدْ فُرِغَ مِنْهُ، فَاعْمَلْ يَا ابْنَ الْخَطَّابِ، فَإِنَّ كُلًّا مُيَسَّرٌ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَإِنَّهُ يَعْمَلُ لِلسَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَإِنَّهُ يَعْمَلُ لِلشَّقَاءِ (It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the people of happiness, then he will work deeds for happiness, and whoever is from the people of misery, then he will work deeds for misery.)" This Hadith has been recorded by At-Tirmidhi in the Book of Al-Qadar and he said "Hasan Sahih." Another Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin 'Abdullah that he said, "O Messenger of Allah! Are we performing deeds for something that has already been predetermined or is the matter based upon what we are just doing (now)?" The Prophet ﷺ replied, لِأَمْرٍ قَدْ فُرِغَ مِنْهُ (It is a matter that has been predetermined.) Then Suraqah said, "Then what is the purpose of deeds?" The Messenger of Allah ﷺ then said, كُلُّ عَامِلٍ مُيَسَّرٌ لِعَمَلِهِ (Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this Hadith. Ibn Jarir recorded from 'Amir bin 'Abdullah bin Az-Zubayr that he said, "Abu Bakr used to free servants upon their acceptance of Islam in Makkah. He used to free the elderly and the women when they accepted Islam. So his father said to him, 'O my son! I see that you are freeing people who are weak. But if you freed strong men they could stand with you, defend you and protect you.' Abu Bakr replied, 'O my father! I only want – and I think he said – what is with Allah.' Some people of my family have told me this Ayah was revealed about him: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" Then Allah says, وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?) Mujahid said, "This means when he dies." Abu Salih and Malik said – narrating from Zayd bin Aslam, "When he goes down into the Fire."

The Recitation of Surat Al-Layl in the 'Isha' Prayer The statement of the Prophet ﷺ to Mu'adh has already preceded, where he said, فَهَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why did you not pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), and (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ - وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ - إِنَّ سَعْيَكُمْ لَشَتَّىٰ - فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ - وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (1. By the night as it envelops.)(2. By the day as it appears.)(3. By Him Who created male and female.)(4. Certainly, your efforts and deeds are diverse.)(5. As for him who gives and has Taqwa,)(6. And believes in Al-Husna.)(7. We will make smooth for him the path of ease.)(8. But he who is greedy and thinks himself self-sufficient,)(9. And denies Al-Husna.)(10. We will make smooth for him the path to evil.)(11. And what will his wealth avail him when he goes down (in destruction)?) Swearing by the Diversity of Mankind in Their Efforts and informing of the Different Results of that Allah swears by saying: وَالَّيْلِ إِذَا يَغْشَىٰ (By the night as it envelops.) meaning, when it covers the creation with its darkness. وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it appears.) meaning, with its light and its radiance. وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ (By Him Who created male and female.) This is similar to Allah's saying, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.)(78:8) It is also similar to saying, وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs.)(51:49) And just as these things that are being sworn by are opposites, likewise that which this swearing is about are opposing things. This is why Allah says, إِنَّ سَعْيَكُمْ لَشَتَّىٰ (Certainly, your efforts and deeds are diverse.) meaning, the actions of the servants that they have performed are also opposites and diverse. Therefore, there are those who do good and there are those who do evil. Allah then says, فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ (As for him who gives and has Taqwa.) meaning, he gives what he has been commanded to give and he fears Allah in his affairs. وَصَدَّقَ بِالْحُسْنَىٰ (And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah. Khusayf said, "In the reward." Then Allah says, فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (We will make smooth for him the path of ease.) Ibn 'Abbas said, "Meaning for goodness." Thus, Allah says, وَأَمَّا مَن بَخِلَ (But he who is greedy) meaning, with that which he has. وَاسْتَغْنَىٰ (and thinks himself self-sufficient,) 'Ikrimah reported that Ibn 'Abbas said, "This means he is stingy with his wealth and considers himself to be in no need of his Lord, the Mighty and Majestic." This was recorded by Ibn Abi Hatim. وَكَذَّبَ بِالْحُسْنَىٰ (And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter. فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (We will make smooth for him the path to evil.) meaning, the path of evil. This is as Allah says, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.)(6:110) And there are many Ayat with this meaning, proving that Allah rewards those who intend good with success, while whoever intends evil is abandoned, and all of this is in accordance with a preordained decree. There are also many Hadiths that prove this. The Narration of Abu Bakr As-Siddiq Imam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah ﷺ, "O Messenger of Allah! Do we act according to what has already been decided, or is the matter just beginning (i.e., still undecided)?" He replied, بَلْ عَلَى أَمْرٍ قَدْ فُرِغَ مِنْهُ (Indeed it is according to what has already been decided.) Then Abu Bakr said, "Then what (good) are deeds, O Messenger of Allah?" He replied, كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Everyone will find it easy to do such deeds that will lead him to what he was created for.) The Narration of 'Ali Al-Bukhari recorded from 'Ali bin Abi Talib that they (the Companions) were with the Messenger of Allah ﷺ at the cemetery of Baqi' Al-Gharqad for a funeral, when the Prophet ﷺ said, مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّارِ (There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, "O Messenger of Allah! Should we depend on this?" He replied, اعْمَلُوا، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Perform deeds for everyone will have the deeds of what he was created for (Paradise or Hell) made easy for him.) Then he recited the Ayah فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" until the Ayah: لِلْعُسْرَىٰ (the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from 'Ali bin Abi Talib in which he said, "We were at a funeral in the cemetery of Baqi' Al-Gharqad when the Messenger of Allah ﷺ came and sat down. So we came and sat around him and he had a stick with him. Then he bowed his head and he began to scratch the ground with his stick. He then said, مَا مِنْكُمْ مِنْ أَحَدٍ - أَوْ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ - إِلَّا كُتِبَ مَكَانُهَا مِنَ الْجَنَّةِ وَالنَّارِ، وَإِلَّا قَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَةً (There is not anyone among you – or is not a single soul (that has been created) – except that his place has been written in Paradise or in the Fire, and it has been written that he will be miserable or happy.) A man said, "O Messenger of Allah! Should we just depend on what has been written for us and give up performing deeds? For whoever of us is of the people of happiness then he will be of the people of happiness, and whoever among us is of the people of misery then he will be of the people of misery." The Prophet ﷺ replied, أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاءِ فَيُيَسَّرُونَ إِلَى عَمَلِ أَهْلِ الشَّقَاءِ، ثُمَّ قَرَأَ: (Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those people who are the people of misery, they will have the deeds of the people of misery made easy for them.) Then he recited the Ayah: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies Al-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group have also recorded this Hadith. The Narration of 'Abdullah bin 'Umar Imam Ahmad recorded from Ibn 'Umar that 'Umar said, "O Messenger of Allah! Do you think that the deeds that we do are a matter that is already predetermined or are they something just beginning or new?" The Prophet ﷺ replied, فِيمَا قَدْ فُرِغَ مِنْهُ، فَاعْمَلْ يَا ابْنَ الْخَطَّابِ، فَإِنَّ كُلًّا مُيَسَّرٌ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَإِنَّهُ يَعْمَلُ لِلسَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَإِنَّهُ يَعْمَلُ لِلشَّقَاءِ (It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the people of happiness, then he will work deeds for happiness, and whoever is from the people of misery, then he will work deeds for misery.)" This Hadith has been recorded by At-Tirmidhi in the Book of Al-Qadar and he said "Hasan Sahih." Another Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin 'Abdullah that he said, "O Messenger of Allah! Are we performing deeds for something that has already been predetermined or is the matter based upon what we are just doing (now)?" The Prophet ﷺ replied, لِأَمْرٍ قَدْ فُرِغَ مِنْهُ (It is a matter that has been predetermined.) Then Suraqah said, "Then what is the purpose of deeds?" The Messenger of Allah ﷺ then said, كُلُّ عَامِلٍ مُيَسَّرٌ لِعَمَلِهِ (Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this Hadith. Ibn Jarir recorded from 'Amir bin 'Abdullah bin Az-Zubayr that he said, "Abu Bakr used to free servants upon their acceptance of Islam in Makkah. He used to free the elderly and the women when they accepted Islam. So his father said to him, 'O my son! I see that you are freeing people who are weak. But if you freed strong men they could stand with you, defend you and protect you.' Abu Bakr replied, 'O my father! I only want – and I think he said – what is with Allah.' Some people of my family have told me this Ayah was revealed about him: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" Then Allah says, وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?) Mujahid said, "This means when he dies." Abu Salih and Malik said – narrating from Zayd bin Aslam, "When he goes down into the Fire."

The Recitation of Surat Al-Layl in the 'Isha' Prayer The statement of the Prophet ﷺ to Mu'adh has already preceded, where he said, فَهَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why did you not pray with (the recitation of)(Glorify the Name of your Lord the Most High)(87), and (By the sun and Duhaha)(91), and (By the night as it envelops)(92)?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ - وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ - إِنَّ سَعْيَكُمْ لَشَتَّىٰ - فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ - وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (1. By the night as it envelops.)(2. By the day as it appears.)(3. By Him Who created male and female.)(4. Certainly, your efforts and deeds are diverse.)(5. As for him who gives and has Taqwa,)(6. And believes in Al-Husna.)(7. We will make smooth for him the path of ease.)(8. But he who is greedy and thinks himself self-sufficient,)(9. And denies Al-Husna.)(10. We will make smooth for him the path to evil.)(11. And what will his wealth avail him when he goes down (in destruction)?) Swearing by the Diversity of Mankind in Their Efforts and informing of the Different Results of that Allah swears by saying: وَالَّيْلِ إِذَا يَغْشَىٰ (By the night as it envelops.) meaning, when it covers the creation with its darkness. وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the day as it appears.) meaning, with its light and its radiance. وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ (By Him Who created male and female.) This is similar to Allah's saying, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.)(78:8) It is also similar to saying, وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs.)(51:49) And just as these things that are being sworn by are opposites, likewise that which this swearing is about are opposing things. This is why Allah says, إِنَّ سَعْيَكُمْ لَشَتَّىٰ (Certainly, your efforts and deeds are diverse.) meaning, the actions of the servants that they have performed are also opposites and diverse. Therefore, there are those who do good and there are those who do evil. Allah then says, فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ (As for him who gives and has Taqwa.) meaning, he gives what he has been commanded to give and he fears Allah in his affairs. وَصَدَّقَ بِالْحُسْنَىٰ (And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah. Khusayf said, "In the reward." Then Allah says, فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (We will make smooth for him the path of ease.) Ibn 'Abbas said, "Meaning for goodness." Thus, Allah says, وَأَمَّا مَن بَخِلَ (But he who is greedy) meaning, with that which he has. وَاسْتَغْنَىٰ (and thinks himself self-sufficient,) 'Ikrimah reported that Ibn 'Abbas said, "This means he is stingy with his wealth and considers himself to be in no need of his Lord, the Mighty and Majestic." This was recorded by Ibn Abi Hatim. وَكَذَّبَ بِالْحُسْنَىٰ (And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter. فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (We will make smooth for him the path to evil.) meaning, the path of evil. This is as Allah says, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.)(6:110) And there are many Ayat with this meaning, proving that Allah rewards those who intend good with success, while whoever intends evil is abandoned, and all of this is in accordance with a preordained decree. There are also many Hadiths that prove this. The Narration of Abu Bakr As-Siddiq Imam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah ﷺ, "O Messenger of Allah! Do we act according to what has already been decided, or is the matter just beginning (i.e., still undecided)?" He replied, بَلْ عَلَى أَمْرٍ قَدْ فُرِغَ مِنْهُ (Indeed it is according to what has already been decided.) Then Abu Bakr said, "Then what (good) are deeds, O Messenger of Allah?" He replied, كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Everyone will find it easy to do such deeds that will lead him to what he was created for.) The Narration of 'Ali Al-Bukhari recorded from 'Ali bin Abi Talib that they (the Companions) were with the Messenger of Allah ﷺ at the cemetery of Baqi' Al-Gharqad for a funeral, when the Prophet ﷺ said, مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّارِ (There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, "O Messenger of Allah! Should we depend on this?" He replied, اعْمَلُوا، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ (Perform deeds for everyone will have the deeds of what he was created for (Paradise or Hell) made easy for him.) Then he recited the Ayah فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" until the Ayah: لِلْعُسْرَىٰ (the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from 'Ali bin Abi Talib in which he said, "We were at a funeral in the cemetery of Baqi' Al-Gharqad when the Messenger of Allah ﷺ came and sat down. So we came and sat around him and he had a stick with him. Then he bowed his head and he began to scratch the ground with his stick. He then said, مَا مِنْكُمْ مِنْ أَحَدٍ - أَوْ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ - إِلَّا كُتِبَ مَكَانُهَا مِنَ الْجَنَّةِ وَالنَّارِ، وَإِلَّا قَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَةً (There is not anyone among you – or is not a single soul (that has been created) – except that his place has been written in Paradise or in the Fire, and it has been written that he will be miserable or happy.) A man said, "O Messenger of Allah! Should we just depend on what has been written for us and give up performing deeds? For whoever of us is of the people of happiness then he will be of the people of happiness, and whoever among us is of the people of misery then he will be of the people of misery." The Prophet ﷺ replied, أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاءِ فَيُيَسَّرُونَ إِلَى عَمَلِ أَهْلِ الشَّقَاءِ، ثُمَّ قَرَأَ: (Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those people who are the people of misery, they will have the deeds of the people of misery made easy for them.) Then he recited the Ayah: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ - وَكَذَّبَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies Al-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group have also recorded this Hadith. The Narration of 'Abdullah bin 'Umar Imam Ahmad recorded from Ibn 'Umar that 'Umar said, "O Messenger of Allah! Do you think that the deeds that we do are a matter that is already predetermined or are they something just beginning or new?" The Prophet ﷺ replied, فِيمَا قَدْ فُرِغَ مِنْهُ، فَاعْمَلْ يَا ابْنَ الْخَطَّابِ، فَإِنَّ كُلًّا مُيَسَّرٌ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَإِنَّهُ يَعْمَلُ لِلسَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَإِنَّهُ يَعْمَلُ لِلشَّقَاءِ (It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the people of happiness, then he will work deeds for happiness, and whoever is from the people of misery, then he will work deeds for misery.)" This Hadith has been recorded by At-Tirmidhi in the Book of Al-Qadar and he said "Hasan Sahih." Another Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin 'Abdullah that he said, "O Messenger of Allah! Are we performing deeds for something that has already been predetermined or is the matter based upon what we are just doing (now)?" The Prophet ﷺ replied, لِأَمْرٍ قَدْ فُرِغَ مِنْهُ (It is a matter that has been predetermined.) Then Suraqah said, "Then what is the purpose of deeds?" The Messenger of Allah ﷺ then said, كُلُّ عَامِلٍ مُيَسَّرٌ لِعَمَلِهِ (Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this Hadith. Ibn Jarir recorded from 'Amir bin 'Abdullah bin Az-Zubayr that he said, "Abu Bakr used to free servants upon their acceptance of Islam in Makkah. He used to free the elderly and the women when they accepted Islam. So his father said to him, 'O my son! I see that you are freeing people who are weak. But if you freed strong men they could stand with you, defend you and protect you.' Abu Bakr replied, 'O my father! I only want – and I think he said – what is with Allah.' Some people of my family have told me this Ayah was revealed about him: فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ - وَصَدَّقَ بِالْحُسْنَىٰ - فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" Then Allah says, وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?) Mujahid said, "This means when he dies." Abu Salih and Malik said – narrating from Zayd bin Aslam, "When he goes down into the Fire."

Truly, on Us is (to give) guidance (12)And truly, unto Us (belong) the last (Hereafter) and the first (this world)(13)Therefore I have warned you of a Fire Talazza (14)None shall enter it save the most wretched (15)Who denies and turns away (16)And those with Taqwa will be far removed from it (17)He who gives of his wealth for self-purification (18)And who has (in mind) no favor from anyone to be paid back (19)Except to seek the Face of his Lord, the Most High (20)He, surely, will be pleased (21) The Matter of Guidance and other than it is in the Hand of Allah, and Allah's Warning about the Hellfire Qatadah said, إِنَّ عَلَيْنَا لَلْهُدَىٰ (Truly, on Us is (to give) guidance.) "This means, We will explain what is lawful and what is prohibited." Others have said that it means, "Whoever traverses upon the path of guidance, then he will reach Allah (i.e., in the Hereafter)." They consider this Ayah like Allah's saying, وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And upon Allah is the responsibility to explain the Straight path.)(16:9) This has been mentioned by Ibn Jarir. Allah said: وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ (And truly, unto Us (belong) the last (Hereafter) and the first (this world).) This means, 'they both belong to Us and I (Allah) am in complete control of them.' Then Allah says, فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ (Therefore I have warned you of a Fire Talazza.) Mujahid said, "Blazing." Imam Ahmad recorded from Simak bin Harb that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ giving a sermon, in which he said: أَنْذَرْتُكُمُ النَّارَ (I have warned you of the Fire.) And he said it in such a voice that if a man was in the marketplace he could hear it from where I am standing now. And he said it (with such force) that the garment that was on his shoulder fell down to his feet." Imam Ahmad recorded from Abu Ishaq that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ saying, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ تُوضَعُ فِي أَخْمَصِ قَدَمَيْهِ جَمْرَتَانِ يَغْلِي مِنْهُمَا دِمَاغُهُ (Verily, the person to be punished lightest of the people of the Fire on the Day of Judgement will be a man who will have placed on the soles of his feet two coals that will cause his brain to boil.)" Imam Al-Bukhari also recorded this narration. Muslim recorded that Abu Ishaq narrated from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ وَشِرَاكَانِ مِنْ نَارٍ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي الْمِرْجَلُ، مَا يَرَى أَنَّ أَحَدًا أَشَدُّ مِنْهُ عَذَابًا، وَإِنَّهُ لَأَهْوَنُهُمْ عَذَابًا (Verily, the lightest punishment received by the people of the Hellfire will be a man who will have two sandals whose straps will be made of fire that will cause his brain to boil just as a cauldron boils. Yet he will not think that anyone is receiving a torment more severe than him, even though he will be receiving the lightest punishment of them.) Allah says, لَا يَصْلَاهَا إِلَّا الْأَشْقَى (None shall enter it save the most wretched.) meaning, none will enter surrounded by it on all sides except the most wretched. Then Allah explains who this (the most wretched) is by His saying, الَّذِي كَذَّبَ (Who denies) meaning, in his heart. وَتَوَلَّىٰ (and turns away.) meaning, from acting with his limbs and performing deeds according to their pillars. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, كُلُّ أُمَّتِي يَدْخُلُ الْجَنَّـةَ يَوْمَ الْقِيَامَةِ إِلَّا مَنْ أَبَى (All of my followers will enter Paradise on the Day of Judgement except for whoever refuses.) They (the Companions) said, "Who would refuse, O Messenger of Allah?" He replied, مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى (Whoever obeys me, he will enter Paradise, and whoever disobeys me, then he has refused.) Al-Bukhari also recorded this Hadith. Allah then says, وَسَيُجَنَّبُهَا الْأَتْقَى (And those with Taqwa will be far removed from it.) meaning, the righteous, pure, most pious person will be saved from the Fire. Then He explains who he is by His saying, الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ (He who gives of his wealth for self-purification.) meaning, he spends his wealth in obedience of his Lord in order to purify himself, his wealth and whatever Allah has bestowed upon him of religion and worldly things. وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And who has (in mind) no favor from anyone to be paid back.) meaning, giving his wealth is not done so that he may gain some favor from someone wherein they return some good to him, and therefore he gives to get something in return. He only spends his wealth ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ (to seek the Face of his Lord, the Most High) meaning, hoping to attain the blessing of seeing Him in the final abode in the Gardens of Paradise. Allah then says, وَلَسَوْفَ يَرْضَىٰ (He, surely, will be pleased.) meaning, indeed those with these characteristics will be pleased. The Cause of this Revelation and the Virtue of Abu Bakr Many of the scholars of Tafsir have mentioned that these Ayat were revealed about Abu Bakr As-Siddiq. Some of them even mentioned that there is a consensus among the Qur'anic commentators concerning this. There is no doubt that he is included in the meaning of these Ayat, and that he is the most deserving of the Ummah to be described with these characteristics in general, for indeed, the wording of these Ayat is general. As in Allah's saying, وَسَيُجَنَّبُهَا الْأَتْقَى - الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ - وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And those with Taqwa will be far removed from it. He who gives of his wealth for self-purification. And who has (in mind) no favor from anyone to be paid back.) However, he (Abu Bakr) was the first and foremost of this Ummah to have all of these characteristics and other praiseworthy characteristics as well. For verily, he was truthful, pious, generous, charitable, and he always spent his wealth in obedience of His Master (Allah) and in aiding the Messenger of Allah ﷺ. How many Dirhams and Dinars did he spend seeking the Face of His Most Noble Lord. And did not consider any of the people as owning him some favor that he needed to get compensation for. Rather, his virtue and kindness was even shown towards leaders and chiefs from all the other tribes as well. This is why 'Urwah bin Mas'ud, who was the chief of the Thaqif tribe, said to him on the day of the Treaty of Hudaybiyyah, "By Allah, if I did not owe you a debt, which I have not paid you back for, I would have responded to you (i.e., your call to Islam)." Abu Bakr As-Siddiq became angry with him for saying such a thing (i.e., I owe you something). So if this was his position with the chiefs of the Arabs and the heads of the tribes, then what about those other than them. Thus, Allah says, وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ - إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ - وَلَسَوْفَ يَرْضَىٰ (And who has (in mind) no favor from anyone to be paid back. Except to seek the Face of his Lord, the Most High. He, surely, will be pleased.) And in the Two Sahihs it is recorded that the Messenger of Allah ﷺ said, مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَتْهُ خَزَنَةُ الْجَنَّةِ يَاعَبْدَ اللهِ، هَذَا خَيْرٌ (Whoever equipped two riding animals in the way of Allah, the Gatekeepers of Paradise will call to him saying, "O servant of Allah! This is good.") So Abu Bakr said, "O Messenger of Allah! The one who is called from them will not have any need. Will there be anyone who will be called from all of them?" The Prophet ﷺ replied, نَعَمْ، وَأَرْجُو أَنْ تَكُونَ مِنْهُم (Yes, and I hope that you will be one of them.) This is the end of the Tafsir of Surat Al-Layl, and all praise and thanks are due to Allah.

Truly, on Us is (to give) guidance (12)And truly, unto Us (belong) the last (Hereafter) and the first (this world)(13)Therefore I have warned you of a Fire Talazza (14)None shall enter it save the most wretched (15)Who denies and turns away (16)And those with Taqwa will be far removed from it (17)He who gives of his wealth for self-purification (18)And who has (in mind) no favor from anyone to be paid back (19)Except to seek the Face of his Lord, the Most High (20)He, surely, will be pleased (21) The Matter of Guidance and other than it is in the Hand of Allah, and Allah's Warning about the Hellfire Qatadah said, إِنَّ عَلَيْنَا لَلْهُدَىٰ (Truly, on Us is (to give) guidance.) "This means, We will explain what is lawful and what is prohibited." Others have said that it means, "Whoever traverses upon the path of guidance, then he will reach Allah (i.e., in the Hereafter)." They consider this Ayah like Allah's saying, وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And upon Allah is the responsibility to explain the Straight path.)(16:9) This has been mentioned by Ibn Jarir. Allah said: وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ (And truly, unto Us (belong) the last (Hereafter) and the first (this world).) This means, 'they both belong to Us and I (Allah) am in complete control of them.' Then Allah says, فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ (Therefore I have warned you of a Fire Talazza.) Mujahid said, "Blazing." Imam Ahmad recorded from Simak bin Harb that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ giving a sermon, in which he said: أَنْذَرْتُكُمُ النَّارَ (I have warned you of the Fire.) And he said it in such a voice that if a man was in the marketplace he could hear it from where I am standing now. And he said it (with such force) that the garment that was on his shoulder fell down to his feet." Imam Ahmad recorded from Abu Ishaq that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ saying, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ تُوضَعُ فِي أَخْمَصِ قَدَمَيْهِ جَمْرَتَانِ يَغْلِي مِنْهُمَا دِمَاغُهُ (Verily, the person to be punished lightest of the people of the Fire on the Day of Judgement will be a man who will have placed on the soles of his feet two coals that will cause his brain to boil.)" Imam Al-Bukhari also recorded this narration. Muslim recorded that Abu Ishaq narrated from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ وَشِرَاكَانِ مِنْ نَارٍ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي الْمِرْجَلُ، مَا يَرَى أَنَّ أَحَدًا أَشَدُّ مِنْهُ عَذَابًا، وَإِنَّهُ لَأَهْوَنُهُمْ عَذَابًا (Verily, the lightest punishment received by the people of the Hellfire will be a man who will have two sandals whose straps will be made of fire that will cause his brain to boil just as a cauldron boils. Yet he will not think that anyone is receiving a torment more severe than him, even though he will be receiving the lightest punishment of them.) Allah says, لَا يَصْلَاهَا إِلَّا الْأَشْقَى (None shall enter it save the most wretched.) meaning, none will enter surrounded by it on all sides except the most wretched. Then Allah explains who this (the most wretched) is by His saying, الَّذِي كَذَّبَ (Who denies) meaning, in his heart. وَتَوَلَّىٰ (and turns away.) meaning, from acting with his limbs and performing deeds according to their pillars. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, كُلُّ أُمَّتِي يَدْخُلُ الْجَنَّـةَ يَوْمَ الْقِيَامَةِ إِلَّا مَنْ أَبَى (All of my followers will enter Paradise on the Day of Judgement except for whoever refuses.) They (the Companions) said, "Who would refuse, O Messenger of Allah?" He replied, مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى (Whoever obeys me, he will enter Paradise, and whoever disobeys me, then he has refused.) Al-Bukhari also recorded this Hadith. Allah then says, وَسَيُجَنَّبُهَا الْأَتْقَى (And those with Taqwa will be far removed from it.) meaning, the righteous, pure, most pious person will be saved from the Fire. Then He explains who he is by His saying, الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ (He who gives of his wealth for self-purification.) meaning, he spends his wealth in obedience of his Lord in order to purify himself, his wealth and whatever Allah has bestowed upon him of religion and worldly things. وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And who has (in mind) no favor from anyone to be paid back.) meaning, giving his wealth is not done so that he may gain some favor from someone wherein they return some good to him, and therefore he gives to get something in return. He only spends his wealth ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ (to seek the Face of his Lord, the Most High) meaning, hoping to attain the blessing of seeing Him in the final abode in the Gardens of Paradise. Allah then says, وَلَسَوْفَ يَرْضَىٰ (He, surely, will be pleased.) meaning, indeed those with these characteristics will be pleased. The Cause of this Revelation and the Virtue of Abu Bakr Many of the scholars of Tafsir have mentioned that these Ayat were revealed about Abu Bakr As-Siddiq. Some of them even mentioned that there is a consensus among the Qur'anic commentators concerning this. There is no doubt that he is included in the meaning of these Ayat, and that he is the most deserving of the Ummah to be described with these characteristics in general, for indeed, the wording of these Ayat is general. As in Allah's saying, وَسَيُجَنَّبُهَا الْأَتْقَى - الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ - وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And those with Taqwa will be far removed from it. He who gives of his wealth for self-purification. And who has (in mind) no favor from anyone to be paid back.) However, he (Abu Bakr) was the first and foremost of this Ummah to have all of these characteristics and other praiseworthy characteristics as well. For verily, he was truthful, pious, generous, charitable, and he always spent his wealth in obedience of His Master (Allah) and in aiding the Messenger of Allah ﷺ. How many Dirhams and Dinars did he spend seeking the Face of His Most Noble Lord. And did not consider any of the people as owning him some favor that he needed to get compensation for. Rather, his virtue and kindness was even shown towards leaders and chiefs from all the other tribes as well. This is why 'Urwah bin Mas'ud, who was the chief of the Thaqif tribe, said to him on the day of the Treaty of Hudaybiyyah, "By Allah, if I did not owe you a debt, which I have not paid you back for, I would have responded to you (i.e., your call to Islam)." Abu Bakr As-Siddiq became angry with him for saying such a thing (i.e., I owe you something). So if this was his position with the chiefs of the Arabs and the heads of the tribes, then what about those other than them. Thus, Allah says, وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ - إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ - وَلَسَوْفَ يَرْضَىٰ (And who has (in mind) no favor from anyone to be paid back. Except to seek the Face of his Lord, the Most High. He, surely, will be pleased.) And in the Two Sahihs it is recorded that the Messenger of Allah ﷺ said, مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَتْهُ خَزَنَةُ الْجَنَّةِ يَاعَبْدَ اللهِ، هَذَا خَيْرٌ (Whoever equipped two riding animals in the way of Allah, the Gatekeepers of Paradise will call to him saying, "O servant of Allah! This is good.") So Abu Bakr said, "O Messenger of Allah! The one who is called from them will not have any need. Will there be anyone who will be called from all of them?" The Prophet ﷺ replied, نَعَمْ، وَأَرْجُو أَنْ تَكُونَ مِنْهُم (Yes, and I hope that you will be one of them.) This is the end of the Tafsir of Surat Al-Layl, and all praise and thanks are due to Allah.

Truly, on Us is (to give) guidance (12)And truly, unto Us (belong) the last (Hereafter) and the first (this world)(13)Therefore I have warned you of a Fire Talazza (14)None shall enter it save the most wretched (15)Who denies and turns away (16)And those with Taqwa will be far removed from it (17)He who gives of his wealth for self-purification (18)And who has (in mind) no favor from anyone to be paid back (19)Except to seek the Face of his Lord, the Most High (20)He, surely, will be pleased (21) The Matter of Guidance and other than it is in the Hand of Allah, and Allah's Warning about the Hellfire Qatadah said, إِنَّ عَلَيْنَا لَلْهُدَىٰ (Truly, on Us is (to give) guidance.) "This means, We will explain what is lawful and what is prohibited." Others have said that it means, "Whoever traverses upon the path of guidance, then he will reach Allah (i.e., in the Hereafter)." They consider this Ayah like Allah's saying, وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And upon Allah is the responsibility to explain the Straight path.)(16:9) This has been mentioned by Ibn Jarir. Allah said: وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ (And truly, unto Us (belong) the last (Hereafter) and the first (this world).) This means, 'they both belong to Us and I (Allah) am in complete control of them.' Then Allah says, فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ (Therefore I have warned you of a Fire Talazza.) Mujahid said, "Blazing." Imam Ahmad recorded from Simak bin Harb that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ giving a sermon, in which he said: أَنْذَرْتُكُمُ النَّارَ (I have warned you of the Fire.) And he said it in such a voice that if a man was in the marketplace he could hear it from where I am standing now. And he said it (with such force) that the garment that was on his shoulder fell down to his feet." Imam Ahmad recorded from Abu Ishaq that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ saying, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ تُوضَعُ فِي أَخْمَصِ قَدَمَيْهِ جَمْرَتَانِ يَغْلِي مِنْهُمَا دِمَاغُهُ (Verily, the person to be punished lightest of the people of the Fire on the Day of Judgement will be a man who will have placed on the soles of his feet two coals that will cause his brain to boil.)" Imam Al-Bukhari also recorded this narration. Muslim recorded that Abu Ishaq narrated from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ وَشِرَاكَانِ مِنْ نَارٍ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي الْمِرْجَلُ، مَا يَرَى أَنَّ أَحَدًا أَشَدُّ مِنْهُ عَذَابًا، وَإِنَّهُ لَأَهْوَنُهُمْ عَذَابًا (Verily, the lightest punishment received by the people of the Hellfire will be a man who will have two sandals whose straps will be made of fire that will cause his brain to boil just as a cauldron boils. Yet he will not think that anyone is receiving a torment more severe than him, even though he will be receiving the lightest punishment of them.) Allah says, لَا يَصْلَاهَا إِلَّا الْأَشْقَى (None shall enter it save the most wretched.) meaning, none will enter surrounded by it on all sides except the most wretched. Then Allah explains who this (the most wretched) is by His saying, الَّذِي كَذَّبَ (Who denies) meaning, in his heart. وَتَوَلَّىٰ (and turns away.) meaning, from acting with his limbs and performing deeds according to their pillars. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, كُلُّ أُمَّتِي يَدْخُلُ الْجَنَّـةَ يَوْمَ الْقِيَامَةِ إِلَّا مَنْ أَبَى (All of my followers will enter Paradise on the Day of Judgement except for whoever refuses.) They (the Companions) said, "Who would refuse, O Messenger of Allah?" He replied, مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى (Whoever obeys me, he will enter Paradise, and whoever disobeys me, then he has refused.) Al-Bukhari also recorded this Hadith. Allah then says, وَسَيُجَنَّبُهَا الْأَتْقَى (And those with Taqwa will be far removed from it.) meaning, the righteous, pure, most pious person will be saved from the Fire. Then He explains who he is by His saying, الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ (He who gives of his wealth for self-purification.) meaning, he spends his wealth in obedience of his Lord in order to purify himself, his wealth and whatever Allah has bestowed upon him of religion and worldly things. وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And who has (in mind) no favor from anyone to be paid back.) meaning, giving his wealth is not done so that he may gain some favor from someone wherein they return some good to him, and therefore he gives to get something in return. He only spends his wealth ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ (to seek the Face of his Lord, the Most High) meaning, hoping to attain the blessing of seeing Him in the final abode in the Gardens of Paradise. Allah then says, وَلَسَوْفَ يَرْضَىٰ (He, surely, will be pleased.) meaning, indeed those with these characteristics will be pleased. The Cause of this Revelation and the Virtue of Abu Bakr Many of the scholars of Tafsir have mentioned that these Ayat were revealed about Abu Bakr As-Siddiq. Some of them even mentioned that there is a consensus among the Qur'anic commentators concerning this. There is no doubt that he is included in the meaning of these Ayat, and that he is the most deserving of the Ummah to be described with these characteristics in general, for indeed, the wording of these Ayat is general. As in Allah's saying, وَسَيُجَنَّبُهَا الْأَتْقَى - الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ - وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And those with Taqwa will be far removed from it. He who gives of his wealth for self-purification. And who has (in mind) no favor from anyone to be paid back.) However, he (Abu Bakr) was the first and foremost of this Ummah to have all of these characteristics and other praiseworthy characteristics as well. For verily, he was truthful, pious, generous, charitable, and he always spent his wealth in obedience of His Master (Allah) and in aiding the Messenger of Allah ﷺ. How many Dirhams and Dinars did he spend seeking the Face of His Most Noble Lord. And did not consider any of the people as owning him some favor that he needed to get compensation for. Rather, his virtue and kindness was even shown towards leaders and chiefs from all the other tribes as well. This is why 'Urwah bin Mas'ud, who was the chief of the Thaqif tribe, said to him on the day of the Treaty of Hudaybiyyah, "By Allah, if I did not owe you a debt, which I have not paid you back for, I would have responded to you (i.e., your call to Islam)." Abu Bakr As-Siddiq became angry with him for saying such a thing (i.e., I owe you something). So if this was his position with the chiefs of the Arabs and the heads of the tribes, then what about those other than them. Thus, Allah says, وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ - إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ - وَلَسَوْفَ يَرْضَىٰ (And who has (in mind) no favor from anyone to be paid back. Except to seek the Face of his Lord, the Most High. He, surely, will be pleased.) And in the Two Sahihs it is recorded that the Messenger of Allah ﷺ said, مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَتْهُ خَزَنَةُ الْجَنَّةِ يَاعَبْدَ اللهِ، هَذَا خَيْرٌ (Whoever equipped two riding animals in the way of Allah, the Gatekeepers of Paradise will call to him saying, "O servant of Allah! This is good.") So Abu Bakr said, "O Messenger of Allah! The one who is called from them will not have any need. Will there be anyone who will be called from all of them?" The Prophet ﷺ replied, نَعَمْ، وَأَرْجُو أَنْ تَكُونَ مِنْهُم (Yes, and I hope that you will be one of them.) This is the end of the Tafsir of Surat Al-Layl, and all praise and thanks are due to Allah.

Truly, on Us is (to give) guidance (12)And truly, unto Us (belong) the last (Hereafter) and the first (this world)(13)Therefore I have warned you of a Fire Talazza (14)None shall enter it save the most wretched (15)Who denies and turns away (16)And those with Taqwa will be far removed from it (17)He who gives of his wealth for self-purification (18)And who has (in mind) no favor from anyone to be paid back (19)Except to seek the Face of his Lord, the Most High (20)He, surely, will be pleased (21) The Matter of Guidance and other than it is in the Hand of Allah, and Allah's Warning about the Hellfire Qatadah said, إِنَّ عَلَيْنَا لَلْهُدَىٰ (Truly, on Us is (to give) guidance.) "This means, We will explain what is lawful and what is prohibited." Others have said that it means, "Whoever traverses upon the path of guidance, then he will reach Allah (i.e., in the Hereafter)." They consider this Ayah like Allah's saying, وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And upon Allah is the responsibility to explain the Straight path.)(16:9) This has been mentioned by Ibn Jarir. Allah said: وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ (And truly, unto Us (belong) the last (Hereafter) and the first (this world).) This means, 'they both belong to Us and I (Allah) am in complete control of them.' Then Allah says, فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ (Therefore I have warned you of a Fire Talazza.) Mujahid said, "Blazing." Imam Ahmad recorded from Simak bin Harb that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ giving a sermon, in which he said: أَنْذَرْتُكُمُ النَّارَ (I have warned you of the Fire.) And he said it in such a voice that if a man was in the marketplace he could hear it from where I am standing now. And he said it (with such force) that the garment that was on his shoulder fell down to his feet." Imam Ahmad recorded from Abu Ishaq that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ saying, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ تُوضَعُ فِي أَخْمَصِ قَدَمَيْهِ جَمْرَتَانِ يَغْلِي مِنْهُمَا دِمَاغُهُ (Verily, the person to be punished lightest of the people of the Fire on the Day of Judgement will be a man who will have placed on the soles of his feet two coals that will cause his brain to boil.)" Imam Al-Bukhari also recorded this narration. Muslim recorded that Abu Ishaq narrated from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ وَشِرَاكَانِ مِنْ نَارٍ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي الْمِرْجَلُ، مَا يَرَى أَنَّ أَحَدًا أَشَدُّ مِنْهُ عَذَابًا، وَإِنَّهُ لَأَهْوَنُهُمْ عَذَابًا (Verily, the lightest punishment received by the people of the Hellfire will be a man who will have two sandals whose straps will be made of fire that will cause his brain to boil just as a cauldron boils. Yet he will not think that anyone is receiving a torment more severe than him, even though he will be receiving the lightest punishment of them.) Allah says, لَا يَصْلَاهَا إِلَّا الْأَشْقَى (None shall enter it save the most wretched.) meaning, none will enter surrounded by it on all sides except the most wretched. Then Allah explains who this (the most wretched) is by His saying, الَّذِي كَذَّبَ (Who denies) meaning, in his heart. وَتَوَلَّىٰ (and turns away.) meaning, from acting with his limbs and performing deeds according to their pillars. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, كُلُّ أُمَّتِي يَدْخُلُ الْجَنَّـةَ يَوْمَ الْقِيَامَةِ إِلَّا مَنْ أَبَى (All of my followers will enter Paradise on the Day of Judgement except for whoever refuses.) They (the Companions) said, "Who would refuse, O Messenger of Allah?" He replied, مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى (Whoever obeys me, he will enter Paradise, and whoever disobeys me, then he has refused.) Al-Bukhari also recorded this Hadith. Allah then says, وَسَيُجَنَّبُهَا الْأَتْقَى (And those with Taqwa will be far removed from it.) meaning, the righteous, pure, most pious person will be saved from the Fire. Then He explains who he is by His saying, الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ (He who gives of his wealth for self-purification.) meaning, he spends his wealth in obedience of his Lord in order to purify himself, his wealth and whatever Allah has bestowed upon him of religion and worldly things. وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And who has (in mind) no favor from anyone to be paid back.) meaning, giving his wealth is not done so that he may gain some favor from someone wherein they return some good to him, and therefore he gives to get something in return. He only spends his wealth ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ (to seek the Face of his Lord, the Most High) meaning, hoping to attain the blessing of seeing Him in the final abode in the Gardens of Paradise. Allah then says, وَلَسَوْفَ يَرْضَىٰ (He, surely, will be pleased.) meaning, indeed those with these characteristics will be pleased. The Cause of this Revelation and the Virtue of Abu Bakr Many of the scholars of Tafsir have mentioned that these Ayat were revealed about Abu Bakr As-Siddiq. Some of them even mentioned that there is a consensus among the Qur'anic commentators concerning this. There is no doubt that he is included in the meaning of these Ayat, and that he is the most deserving of the Ummah to be described with these characteristics in general, for indeed, the wording of these Ayat is general. As in Allah's saying, وَسَيُجَنَّبُهَا الْأَتْقَى - الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ - وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And those with Taqwa will be far removed from it. He who gives of his wealth for self-purification. And who has (in mind) no favor from anyone to be paid back.) However, he (Abu Bakr) was the first and foremost of this Ummah to have all of these characteristics and other praiseworthy characteristics as well. For verily, he was truthful, pious, generous, charitable, and he always spent his wealth in obedience of His Master (Allah) and in aiding the Messenger of Allah ﷺ. How many Dirhams and Dinars did he spend seeking the Face of His Most Noble Lord. And did not consider any of the people as owning him some favor that he needed to get compensation for. Rather, his virtue and kindness was even shown towards leaders and chiefs from all the other tribes as well. This is why 'Urwah bin Mas'ud, who was the chief of the Thaqif tribe, said to him on the day of the Treaty of Hudaybiyyah, "By Allah, if I did not owe you a debt, which I have not paid you back for, I would have responded to you (i.e., your call to Islam)." Abu Bakr As-Siddiq became angry with him for saying such a thing (i.e., I owe you something). So if this was his position with the chiefs of the Arabs and the heads of the tribes, then what about those other than them. Thus, Allah says, وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ - إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ - وَلَسَوْفَ يَرْضَىٰ (And who has (in mind) no favor from anyone to be paid back. Except to seek the Face of his Lord, the Most High. He, surely, will be pleased.) And in the Two Sahihs it is recorded that the Messenger of Allah ﷺ said, مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَتْهُ خَزَنَةُ الْجَنَّةِ يَاعَبْدَ اللهِ، هَذَا خَيْرٌ (Whoever equipped two riding animals in the way of Allah, the Gatekeepers of Paradise will call to him saying, "O servant of Allah! This is good.") So Abu Bakr said, "O Messenger of Allah! The one who is called from them will not have any need. Will there be anyone who will be called from all of them?" The Prophet ﷺ replied, نَعَمْ، وَأَرْجُو أَنْ تَكُونَ مِنْهُم (Yes, and I hope that you will be one of them.) This is the end of the Tafsir of Surat Al-Layl, and all praise and thanks are due to Allah.

Truly, on Us is (to give) guidance (12)And truly, unto Us (belong) the last (Hereafter) and the first (this world)(13)Therefore I have warned you of a Fire Talazza (14)None shall enter it save the most wretched (15)Who denies and turns away (16)And those with Taqwa will be far removed from it (17)He who gives of his wealth for self-purification (18)And who has (in mind) no favor from anyone to be paid back (19)Except to seek the Face of his Lord, the Most High (20)He, surely, will be pleased (21) The Matter of Guidance and other than it is in the Hand of Allah, and Allah's Warning about the Hellfire Qatadah said, إِنَّ عَلَيْنَا لَلْهُدَىٰ (Truly, on Us is (to give) guidance.) "This means, We will explain what is lawful and what is prohibited." Others have said that it means, "Whoever traverses upon the path of guidance, then he will reach Allah (i.e., in the Hereafter)." They consider this Ayah like Allah's saying, وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And upon Allah is the responsibility to explain the Straight path.)(16:9) This has been mentioned by Ibn Jarir. Allah said: وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ (And truly, unto Us (belong) the last (Hereafter) and the first (this world).) This means, 'they both belong to Us and I (Allah) am in complete control of them.' Then Allah says, فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ (Therefore I have warned you of a Fire Talazza.) Mujahid said, "Blazing." Imam Ahmad recorded from Simak bin Harb that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ giving a sermon, in which he said: أَنْذَرْتُكُمُ النَّارَ (I have warned you of the Fire.) And he said it in such a voice that if a man was in the marketplace he could hear it from where I am standing now. And he said it (with such force) that the garment that was on his shoulder fell down to his feet." Imam Ahmad recorded from Abu Ishaq that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ saying, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ تُوضَعُ فِي أَخْمَصِ قَدَمَيْهِ جَمْرَتَانِ يَغْلِي مِنْهُمَا دِمَاغُهُ (Verily, the person to be punished lightest of the people of the Fire on the Day of Judgement will be a man who will have placed on the soles of his feet two coals that will cause his brain to boil.)" Imam Al-Bukhari also recorded this narration. Muslim recorded that Abu Ishaq narrated from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ وَشِرَاكَانِ مِنْ نَارٍ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي الْمِرْجَلُ، مَا يَرَى أَنَّ أَحَدًا أَشَدُّ مِنْهُ عَذَابًا، وَإِنَّهُ لَأَهْوَنُهُمْ عَذَابًا (Verily, the lightest punishment received by the people of the Hellfire will be a man who will have two sandals whose straps will be made of fire that will cause his brain to boil just as a cauldron boils. Yet he will not think that anyone is receiving a torment more severe than him, even though he will be receiving the lightest punishment of them.) Allah says, لَا يَصْلَاهَا إِلَّا الْأَشْقَى (None shall enter it save the most wretched.) meaning, none will enter surrounded by it on all sides except the most wretched. Then Allah explains who this (the most wretched) is by His saying, الَّذِي كَذَّبَ (Who denies) meaning, in his heart. وَتَوَلَّىٰ (and turns away.) meaning, from acting with his limbs and performing deeds according to their pillars. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, كُلُّ أُمَّتِي يَدْخُلُ الْجَنَّـةَ يَوْمَ الْقِيَامَةِ إِلَّا مَنْ أَبَى (All of my followers will enter Paradise on the Day of Judgement except for whoever refuses.) They (the Companions) said, "Who would refuse, O Messenger of Allah?" He replied, مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى (Whoever obeys me, he will enter Paradise, and whoever disobeys me, then he has refused.) Al-Bukhari also recorded this Hadith. Allah then says, وَسَيُجَنَّبُهَا الْأَتْقَى (And those with Taqwa will be far removed from it.) meaning, the righteous, pure, most pious person will be saved from the Fire. Then He explains who he is by His saying, الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ (He who gives of his wealth for self-purification.) meaning, he spends his wealth in obedience of his Lord in order to purify himself, his wealth and whatever Allah has bestowed upon him of religion and worldly things. وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And who has (in mind) no favor from anyone to be paid back.) meaning, giving his wealth is not done so that he may gain some favor from someone wherein they return some good to him, and therefore he gives to get something in return. He only spends his wealth ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ (to seek the Face of his Lord, the Most High) meaning, hoping to attain the blessing of seeing Him in the final abode in the Gardens of Paradise. Allah then says, وَلَسَوْفَ يَرْضَىٰ (He, surely, will be pleased.) meaning, indeed those with these characteristics will be pleased. The Cause of this Revelation and the Virtue of Abu Bakr Many of the scholars of Tafsir have mentioned that these Ayat were revealed about Abu Bakr As-Siddiq. Some of them even mentioned that there is a consensus among the Qur'anic commentators concerning this. There is no doubt that he is included in the meaning of these Ayat, and that he is the most deserving of the Ummah to be described with these characteristics in general, for indeed, the wording of these Ayat is general. As in Allah's saying, وَسَيُجَنَّبُهَا الْأَتْقَى - الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ - وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And those with Taqwa will be far removed from it. He who gives of his wealth for self-purification. And who has (in mind) no favor from anyone to be paid back.) However, he (Abu Bakr) was the first and foremost of this Ummah to have all of these characteristics and other praiseworthy characteristics as well. For verily, he was truthful, pious, generous, charitable, and he always spent his wealth in obedience of His Master (Allah) and in aiding the Messenger of Allah ﷺ. How many Dirhams and Dinars did he spend seeking the Face of His Most Noble Lord. And did not consider any of the people as owning him some favor that he needed to get compensation for. Rather, his virtue and kindness was even shown towards leaders and chiefs from all the other tribes as well. This is why 'Urwah bin Mas'ud, who was the chief of the Thaqif tribe, said to him on the day of the Treaty of Hudaybiyyah, "By Allah, if I did not owe you a debt, which I have not paid you back for, I would have responded to you (i.e., your call to Islam)." Abu Bakr As-Siddiq became angry with him for saying such a thing (i.e., I owe you something). So if this was his position with the chiefs of the Arabs and the heads of the tribes, then what about those other than them. Thus, Allah says, وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ - إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ - وَلَسَوْفَ يَرْضَىٰ (And who has (in mind) no favor from anyone to be paid back. Except to seek the Face of his Lord, the Most High. He, surely, will be pleased.) And in the Two Sahihs it is recorded that the Messenger of Allah ﷺ said, مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَتْهُ خَزَنَةُ الْجَنَّةِ يَاعَبْدَ اللهِ، هَذَا خَيْرٌ (Whoever equipped two riding animals in the way of Allah, the Gatekeepers of Paradise will call to him saying, "O servant of Allah! This is good.") So Abu Bakr said, "O Messenger of Allah! The one who is called from them will not have any need. Will there be anyone who will be called from all of them?" The Prophet ﷺ replied, نَعَمْ، وَأَرْجُو أَنْ تَكُونَ مِنْهُم (Yes, and I hope that you will be one of them.) This is the end of the Tafsir of Surat Al-Layl, and all praise and thanks are due to Allah.

Truly, on Us is (to give) guidance (12)And truly, unto Us (belong) the last (Hereafter) and the first (this world)(13)Therefore I have warned you of a Fire Talazza (14)None shall enter it save the most wretched (15)Who denies and turns away (16)And those with Taqwa will be far removed from it (17)He who gives of his wealth for self-purification (18)And who has (in mind) no favor from anyone to be paid back (19)Except to seek the Face of his Lord, the Most High (20)He, surely, will be pleased (21) The Matter of Guidance and other than it is in the Hand of Allah, and Allah's Warning about the Hellfire Qatadah said, إِنَّ عَلَيْنَا لَلْهُدَىٰ (Truly, on Us is (to give) guidance.) "This means, We will explain what is lawful and what is prohibited." Others have said that it means, "Whoever traverses upon the path of guidance, then he will reach Allah (i.e., in the Hereafter)." They consider this Ayah like Allah's saying, وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And upon Allah is the responsibility to explain the Straight path.)(16:9) This has been mentioned by Ibn Jarir. Allah said: وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ (And truly, unto Us (belong) the last (Hereafter) and the first (this world).) This means, 'they both belong to Us and I (Allah) am in complete control of them.' Then Allah says, فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ (Therefore I have warned you of a Fire Talazza.) Mujahid said, "Blazing." Imam Ahmad recorded from Simak bin Harb that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ giving a sermon, in which he said: أَنْذَرْتُكُمُ النَّارَ (I have warned you of the Fire.) And he said it in such a voice that if a man was in the marketplace he could hear it from where I am standing now. And he said it (with such force) that the garment that was on his shoulder fell down to his feet." Imam Ahmad recorded from Abu Ishaq that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ saying, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ تُوضَعُ فِي أَخْمَصِ قَدَمَيْهِ جَمْرَتَانِ يَغْلِي مِنْهُمَا دِمَاغُهُ (Verily, the person to be punished lightest of the people of the Fire on the Day of Judgement will be a man who will have placed on the soles of his feet two coals that will cause his brain to boil.)" Imam Al-Bukhari also recorded this narration. Muslim recorded that Abu Ishaq narrated from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ وَشِرَاكَانِ مِنْ نَارٍ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي الْمِرْجَلُ، مَا يَرَى أَنَّ أَحَدًا أَشَدُّ مِنْهُ عَذَابًا، وَإِنَّهُ لَأَهْوَنُهُمْ عَذَابًا (Verily, the lightest punishment received by the people of the Hellfire will be a man who will have two sandals whose straps will be made of fire that will cause his brain to boil just as a cauldron boils. Yet he will not think that anyone is receiving a torment more severe than him, even though he will be receiving the lightest punishment of them.) Allah says, لَا يَصْلَاهَا إِلَّا الْأَشْقَى (None shall enter it save the most wretched.) meaning, none will enter surrounded by it on all sides except the most wretched. Then Allah explains who this (the most wretched) is by His saying, الَّذِي كَذَّبَ (Who denies) meaning, in his heart. وَتَوَلَّىٰ (and turns away.) meaning, from acting with his limbs and performing deeds according to their pillars. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, كُلُّ أُمَّتِي يَدْخُلُ الْجَنَّـةَ يَوْمَ الْقِيَامَةِ إِلَّا مَنْ أَبَى (All of my followers will enter Paradise on the Day of Judgement except for whoever refuses.) They (the Companions) said, "Who would refuse, O Messenger of Allah?" He replied, مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى (Whoever obeys me, he will enter Paradise, and whoever disobeys me, then he has refused.) Al-Bukhari also recorded this Hadith. Allah then says, وَسَيُجَنَّبُهَا الْأَتْقَى (And those with Taqwa will be far removed from it.) meaning, the righteous, pure, most pious person will be saved from the Fire. Then He explains who he is by His saying, الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ (He who gives of his wealth for self-purification.) meaning, he spends his wealth in obedience of his Lord in order to purify himself, his wealth and whatever Allah has bestowed upon him of religion and worldly things. وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And who has (in mind) no favor from anyone to be paid back.) meaning, giving his wealth is not done so that he may gain some favor from someone wherein they return some good to him, and therefore he gives to get something in return. He only spends his wealth ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ (to seek the Face of his Lord, the Most High) meaning, hoping to attain the blessing of seeing Him in the final abode in the Gardens of Paradise. Allah then says, وَلَسَوْفَ يَرْضَىٰ (He, surely, will be pleased.) meaning, indeed those with these characteristics will be pleased. The Cause of this Revelation and the Virtue of Abu Bakr Many of the scholars of Tafsir have mentioned that these Ayat were revealed about Abu Bakr As-Siddiq. Some of them even mentioned that there is a consensus among the Qur'anic commentators concerning this. There is no doubt that he is included in the meaning of these Ayat, and that he is the most deserving of the Ummah to be described with these characteristics in general, for indeed, the wording of these Ayat is general. As in Allah's saying, وَسَيُجَنَّبُهَا الْأَتْقَى - الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ - وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And those with Taqwa will be far removed from it. He who gives of his wealth for self-purification. And who has (in mind) no favor from anyone to be paid back.) However, he (Abu Bakr) was the first and foremost of this Ummah to have all of these characteristics and other praiseworthy characteristics as well. For verily, he was truthful, pious, generous, charitable, and he always spent his wealth in obedience of His Master (Allah) and in aiding the Messenger of Allah ﷺ. How many Dirhams and Dinars did he spend seeking the Face of His Most Noble Lord. And did not consider any of the people as owning him some favor that he needed to get compensation for. Rather, his virtue and kindness was even shown towards leaders and chiefs from all the other tribes as well. This is why 'Urwah bin Mas'ud, who was the chief of the Thaqif tribe, said to him on the day of the Treaty of Hudaybiyyah, "By Allah, if I did not owe you a debt, which I have not paid you back for, I would have responded to you (i.e., your call to Islam)." Abu Bakr As-Siddiq became angry with him for saying such a thing (i.e., I owe you something). So if this was his position with the chiefs of the Arabs and the heads of the tribes, then what about those other than them. Thus, Allah says, وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ - إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ - وَلَسَوْفَ يَرْضَىٰ (And who has (in mind) no favor from anyone to be paid back. Except to seek the Face of his Lord, the Most High. He, surely, will be pleased.) And in the Two Sahihs it is recorded that the Messenger of Allah ﷺ said, مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَتْهُ خَزَنَةُ الْجَنَّةِ يَاعَبْدَ اللهِ، هَذَا خَيْرٌ (Whoever equipped two riding animals in the way of Allah, the Gatekeepers of Paradise will call to him saying, "O servant of Allah! This is good.") So Abu Bakr said, "O Messenger of Allah! The one who is called from them will not have any need. Will there be anyone who will be called from all of them?" The Prophet ﷺ replied, نَعَمْ، وَأَرْجُو أَنْ تَكُونَ مِنْهُم (Yes, and I hope that you will be one of them.) This is the end of the Tafsir of Surat Al-Layl, and all praise and thanks are due to Allah.

Truly, on Us is (to give) guidance (12)And truly, unto Us (belong) the last (Hereafter) and the first (this world)(13)Therefore I have warned you of a Fire Talazza (14)None shall enter it save the most wretched (15)Who denies and turns away (16)And those with Taqwa will be far removed from it (17)He who gives of his wealth for self-purification (18)And who has (in mind) no favor from anyone to be paid back (19)Except to seek the Face of his Lord, the Most High (20)He, surely, will be pleased (21) The Matter of Guidance and other than it is in the Hand of Allah, and Allah's Warning about the Hellfire Qatadah said, إِنَّ عَلَيْنَا لَلْهُدَىٰ (Truly, on Us is (to give) guidance.) "This means, We will explain what is lawful and what is prohibited." Others have said that it means, "Whoever traverses upon the path of guidance, then he will reach Allah (i.e., in the Hereafter)." They consider this Ayah like Allah's saying, وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And upon Allah is the responsibility to explain the Straight path.)(16:9) This has been mentioned by Ibn Jarir. Allah said: وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ (And truly, unto Us (belong) the last (Hereafter) and the first (this world).) This means, 'they both belong to Us and I (Allah) am in complete control of them.' Then Allah says, فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ (Therefore I have warned you of a Fire Talazza.) Mujahid said, "Blazing." Imam Ahmad recorded from Simak bin Harb that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ giving a sermon, in which he said: أَنْذَرْتُكُمُ النَّارَ (I have warned you of the Fire.) And he said it in such a voice that if a man was in the marketplace he could hear it from where I am standing now. And he said it (with such force) that the garment that was on his shoulder fell down to his feet." Imam Ahmad recorded from Abu Ishaq that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ saying, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ تُوضَعُ فِي أَخْمَصِ قَدَمَيْهِ جَمْرَتَانِ يَغْلِي مِنْهُمَا دِمَاغُهُ (Verily, the person to be punished lightest of the people of the Fire on the Day of Judgement will be a man who will have placed on the soles of his feet two coals that will cause his brain to boil.)" Imam Al-Bukhari also recorded this narration. Muslim recorded that Abu Ishaq narrated from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ وَشِرَاكَانِ مِنْ نَارٍ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي الْمِرْجَلُ، مَا يَرَى أَنَّ أَحَدًا أَشَدُّ مِنْهُ عَذَابًا، وَإِنَّهُ لَأَهْوَنُهُمْ عَذَابًا (Verily, the lightest punishment received by the people of the Hellfire will be a man who will have two sandals whose straps will be made of fire that will cause his brain to boil just as a cauldron boils. Yet he will not think that anyone is receiving a torment more severe than him, even though he will be receiving the lightest punishment of them.) Allah says, لَا يَصْلَاهَا إِلَّا الْأَشْقَى (None shall enter it save the most wretched.) meaning, none will enter surrounded by it on all sides except the most wretched. Then Allah explains who this (the most wretched) is by His saying, الَّذِي كَذَّبَ (Who denies) meaning, in his heart. وَتَوَلَّىٰ (and turns away.) meaning, from acting with his limbs and performing deeds according to their pillars. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, كُلُّ أُمَّتِي يَدْخُلُ الْجَنَّـةَ يَوْمَ الْقِيَامَةِ إِلَّا مَنْ أَبَى (All of my followers will enter Paradise on the Day of Judgement except for whoever refuses.) They (the Companions) said, "Who would refuse, O Messenger of Allah?" He replied, مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى (Whoever obeys me, he will enter Paradise, and whoever disobeys me, then he has refused.) Al-Bukhari also recorded this Hadith. Allah then says, وَسَيُجَنَّبُهَا الْأَتْقَى (And those with Taqwa will be far removed from it.) meaning, the righteous, pure, most pious person will be saved from the Fire. Then He explains who he is by His saying, الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ (He who gives of his wealth for self-purification.) meaning, he spends his wealth in obedience of his Lord in order to purify himself, his wealth and whatever Allah has bestowed upon him of religion and worldly things. وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And who has (in mind) no favor from anyone to be paid back.) meaning, giving his wealth is not done so that he may gain some favor from someone wherein they return some good to him, and therefore he gives to get something in return. He only spends his wealth ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ (to seek the Face of his Lord, the Most High) meaning, hoping to attain the blessing of seeing Him in the final abode in the Gardens of Paradise. Allah then says, وَلَسَوْفَ يَرْضَىٰ (He, surely, will be pleased.) meaning, indeed those with these characteristics will be pleased. The Cause of this Revelation and the Virtue of Abu Bakr Many of the scholars of Tafsir have mentioned that these Ayat were revealed about Abu Bakr As-Siddiq. Some of them even mentioned that there is a consensus among the Qur'anic commentators concerning this. There is no doubt that he is included in the meaning of these Ayat, and that he is the most deserving of the Ummah to be described with these characteristics in general, for indeed, the wording of these Ayat is general. As in Allah's saying, وَسَيُجَنَّبُهَا الْأَتْقَى - الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ - وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And those with Taqwa will be far removed from it. He who gives of his wealth for self-purification. And who has (in mind) no favor from anyone to be paid back.) However, he (Abu Bakr) was the first and foremost of this Ummah to have all of these characteristics and other praiseworthy characteristics as well. For verily, he was truthful, pious, generous, charitable, and he always spent his wealth in obedience of His Master (Allah) and in aiding the Messenger of Allah ﷺ. How many Dirhams and Dinars did he spend seeking the Face of His Most Noble Lord. And did not consider any of the people as owning him some favor that he needed to get compensation for. Rather, his virtue and kindness was even shown towards leaders and chiefs from all the other tribes as well. This is why 'Urwah bin Mas'ud, who was the chief of the Thaqif tribe, said to him on the day of the Treaty of Hudaybiyyah, "By Allah, if I did not owe you a debt, which I have not paid you back for, I would have responded to you (i.e., your call to Islam)." Abu Bakr As-Siddiq became angry with him for saying such a thing (i.e., I owe you something). So if this was his position with the chiefs of the Arabs and the heads of the tribes, then what about those other than them. Thus, Allah says, وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ - إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ - وَلَسَوْفَ يَرْضَىٰ (And who has (in mind) no favor from anyone to be paid back. Except to seek the Face of his Lord, the Most High. He, surely, will be pleased.) And in the Two Sahihs it is recorded that the Messenger of Allah ﷺ said, مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَتْهُ خَزَنَةُ الْجَنَّةِ يَاعَبْدَ اللهِ، هَذَا خَيْرٌ (Whoever equipped two riding animals in the way of Allah, the Gatekeepers of Paradise will call to him saying, "O servant of Allah! This is good.") So Abu Bakr said, "O Messenger of Allah! The one who is called from them will not have any need. Will there be anyone who will be called from all of them?" The Prophet ﷺ replied, نَعَمْ، وَأَرْجُو أَنْ تَكُونَ مِنْهُم (Yes, and I hope that you will be one of them.) This is the end of the Tafsir of Surat Al-Layl, and all praise and thanks are due to Allah.

Truly, on Us is (to give) guidance (12)And truly, unto Us (belong) the last (Hereafter) and the first (this world)(13)Therefore I have warned you of a Fire Talazza (14)None shall enter it save the most wretched (15)Who denies and turns away (16)And those with Taqwa will be far removed from it (17)He who gives of his wealth for self-purification (18)And who has (in mind) no favor from anyone to be paid back (19)Except to seek the Face of his Lord, the Most High (20)He, surely, will be pleased (21) The Matter of Guidance and other than it is in the Hand of Allah, and Allah's Warning about the Hellfire Qatadah said, إِنَّ عَلَيْنَا لَلْهُدَىٰ (Truly, on Us is (to give) guidance.) "This means, We will explain what is lawful and what is prohibited." Others have said that it means, "Whoever traverses upon the path of guidance, then he will reach Allah (i.e., in the Hereafter)." They consider this Ayah like Allah's saying, وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And upon Allah is the responsibility to explain the Straight path.)(16:9) This has been mentioned by Ibn Jarir. Allah said: وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ (And truly, unto Us (belong) the last (Hereafter) and the first (this world).) This means, 'they both belong to Us and I (Allah) am in complete control of them.' Then Allah says, فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ (Therefore I have warned you of a Fire Talazza.) Mujahid said, "Blazing." Imam Ahmad recorded from Simak bin Harb that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ giving a sermon, in which he said: أَنْذَرْتُكُمُ النَّارَ (I have warned you of the Fire.) And he said it in such a voice that if a man was in the marketplace he could hear it from where I am standing now. And he said it (with such force) that the garment that was on his shoulder fell down to his feet." Imam Ahmad recorded from Abu Ishaq that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ saying, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ تُوضَعُ فِي أَخْمَصِ قَدَمَيْهِ جَمْرَتَانِ يَغْلِي مِنْهُمَا دِمَاغُهُ (Verily, the person to be punished lightest of the people of the Fire on the Day of Judgement will be a man who will have placed on the soles of his feet two coals that will cause his brain to boil.)" Imam Al-Bukhari also recorded this narration. Muslim recorded that Abu Ishaq narrated from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ وَشِرَاكَانِ مِنْ نَارٍ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي الْمِرْجَلُ، مَا يَرَى أَنَّ أَحَدًا أَشَدُّ مِنْهُ عَذَابًا، وَإِنَّهُ لَأَهْوَنُهُمْ عَذَابًا (Verily, the lightest punishment received by the people of the Hellfire will be a man who will have two sandals whose straps will be made of fire that will cause his brain to boil just as a cauldron boils. Yet he will not think that anyone is receiving a torment more severe than him, even though he will be receiving the lightest punishment of them.) Allah says, لَا يَصْلَاهَا إِلَّا الْأَشْقَى (None shall enter it save the most wretched.) meaning, none will enter surrounded by it on all sides except the most wretched. Then Allah explains who this (the most wretched) is by His saying, الَّذِي كَذَّبَ (Who denies) meaning, in his heart. وَتَوَلَّىٰ (and turns away.) meaning, from acting with his limbs and performing deeds according to their pillars. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, كُلُّ أُمَّتِي يَدْخُلُ الْجَنَّـةَ يَوْمَ الْقِيَامَةِ إِلَّا مَنْ أَبَى (All of my followers will enter Paradise on the Day of Judgement except for whoever refuses.) They (the Companions) said, "Who would refuse, O Messenger of Allah?" He replied, مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى (Whoever obeys me, he will enter Paradise, and whoever disobeys me, then he has refused.) Al-Bukhari also recorded this Hadith. Allah then says, وَسَيُجَنَّبُهَا الْأَتْقَى (And those with Taqwa will be far removed from it.) meaning, the righteous, pure, most pious person will be saved from the Fire. Then He explains who he is by His saying, الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ (He who gives of his wealth for self-purification.) meaning, he spends his wealth in obedience of his Lord in order to purify himself, his wealth and whatever Allah has bestowed upon him of religion and worldly things. وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And who has (in mind) no favor from anyone to be paid back.) meaning, giving his wealth is not done so that he may gain some favor from someone wherein they return some good to him, and therefore he gives to get something in return. He only spends his wealth ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ (to seek the Face of his Lord, the Most High) meaning, hoping to attain the blessing of seeing Him in the final abode in the Gardens of Paradise. Allah then says, وَلَسَوْفَ يَرْضَىٰ (He, surely, will be pleased.) meaning, indeed those with these characteristics will be pleased. The Cause of this Revelation and the Virtue of Abu Bakr Many of the scholars of Tafsir have mentioned that these Ayat were revealed about Abu Bakr As-Siddiq. Some of them even mentioned that there is a consensus among the Qur'anic commentators concerning this. There is no doubt that he is included in the meaning of these Ayat, and that he is the most deserving of the Ummah to be described with these characteristics in general, for indeed, the wording of these Ayat is general. As in Allah's saying, وَسَيُجَنَّبُهَا الْأَتْقَى - الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ - وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And those with Taqwa will be far removed from it. He who gives of his wealth for self-purification. And who has (in mind) no favor from anyone to be paid back.) However, he (Abu Bakr) was the first and foremost of this Ummah to have all of these characteristics and other praiseworthy characteristics as well. For verily, he was truthful, pious, generous, charitable, and he always spent his wealth in obedience of His Master (Allah) and in aiding the Messenger of Allah ﷺ. How many Dirhams and Dinars did he spend seeking the Face of His Most Noble Lord. And did not consider any of the people as owning him some favor that he needed to get compensation for. Rather, his virtue and kindness was even shown towards leaders and chiefs from all the other tribes as well. This is why 'Urwah bin Mas'ud, who was the chief of the Thaqif tribe, said to him on the day of the Treaty of Hudaybiyyah, "By Allah, if I did not owe you a debt, which I have not paid you back for, I would have responded to you (i.e., your call to Islam)." Abu Bakr As-Siddiq became angry with him for saying such a thing (i.e., I owe you something). So if this was his position with the chiefs of the Arabs and the heads of the tribes, then what about those other than them. Thus, Allah says, وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ - إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ - وَلَسَوْفَ يَرْضَىٰ (And who has (in mind) no favor from anyone to be paid back. Except to seek the Face of his Lord, the Most High. He, surely, will be pleased.) And in the Two Sahihs it is recorded that the Messenger of Allah ﷺ said, مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَتْهُ خَزَنَةُ الْجَنَّةِ يَاعَبْدَ اللهِ، هَذَا خَيْرٌ (Whoever equipped two riding animals in the way of Allah, the Gatekeepers of Paradise will call to him saying, "O servant of Allah! This is good.") So Abu Bakr said, "O Messenger of Allah! The one who is called from them will not have any need. Will there be anyone who will be called from all of them?" The Prophet ﷺ replied, نَعَمْ، وَأَرْجُو أَنْ تَكُونَ مِنْهُم (Yes, and I hope that you will be one of them.) This is the end of the Tafsir of Surat Al-Layl, and all praise and thanks are due to Allah.

Truly, on Us is (to give) guidance (12)And truly, unto Us (belong) the last (Hereafter) and the first (this world)(13)Therefore I have warned you of a Fire Talazza (14)None shall enter it save the most wretched (15)Who denies and turns away (16)And those with Taqwa will be far removed from it (17)He who gives of his wealth for self-purification (18)And who has (in mind) no favor from anyone to be paid back (19)Except to seek the Face of his Lord, the Most High (20)He, surely, will be pleased (21) The Matter of Guidance and other than it is in the Hand of Allah, and Allah's Warning about the Hellfire Qatadah said, إِنَّ عَلَيْنَا لَلْهُدَىٰ (Truly, on Us is (to give) guidance.) "This means, We will explain what is lawful and what is prohibited." Others have said that it means, "Whoever traverses upon the path of guidance, then he will reach Allah (i.e., in the Hereafter)." They consider this Ayah like Allah's saying, وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And upon Allah is the responsibility to explain the Straight path.)(16:9) This has been mentioned by Ibn Jarir. Allah said: وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ (And truly, unto Us (belong) the last (Hereafter) and the first (this world).) This means, 'they both belong to Us and I (Allah) am in complete control of them.' Then Allah says, فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ (Therefore I have warned you of a Fire Talazza.) Mujahid said, "Blazing." Imam Ahmad recorded from Simak bin Harb that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ giving a sermon, in which he said: أَنْذَرْتُكُمُ النَّارَ (I have warned you of the Fire.) And he said it in such a voice that if a man was in the marketplace he could hear it from where I am standing now. And he said it (with such force) that the garment that was on his shoulder fell down to his feet." Imam Ahmad recorded from Abu Ishaq that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ saying, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ تُوضَعُ فِي أَخْمَصِ قَدَمَيْهِ جَمْرَتَانِ يَغْلِي مِنْهُمَا دِمَاغُهُ (Verily, the person to be punished lightest of the people of the Fire on the Day of Judgement will be a man who will have placed on the soles of his feet two coals that will cause his brain to boil.)" Imam Al-Bukhari also recorded this narration. Muslim recorded that Abu Ishaq narrated from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ وَشِرَاكَانِ مِنْ نَارٍ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي الْمِرْجَلُ، مَا يَرَى أَنَّ أَحَدًا أَشَدُّ مِنْهُ عَذَابًا، وَإِنَّهُ لَأَهْوَنُهُمْ عَذَابًا (Verily, the lightest punishment received by the people of the Hellfire will be a man who will have two sandals whose straps will be made of fire that will cause his brain to boil just as a cauldron boils. Yet he will not think that anyone is receiving a torment more severe than him, even though he will be receiving the lightest punishment of them.) Allah says, لَا يَصْلَاهَا إِلَّا الْأَشْقَى (None shall enter it save the most wretched.) meaning, none will enter surrounded by it on all sides except the most wretched. Then Allah explains who this (the most wretched) is by His saying, الَّذِي كَذَّبَ (Who denies) meaning, in his heart. وَتَوَلَّىٰ (and turns away.) meaning, from acting with his limbs and performing deeds according to their pillars. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, كُلُّ أُمَّتِي يَدْخُلُ الْجَنَّـةَ يَوْمَ الْقِيَامَةِ إِلَّا مَنْ أَبَى (All of my followers will enter Paradise on the Day of Judgement except for whoever refuses.) They (the Companions) said, "Who would refuse, O Messenger of Allah?" He replied, مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى (Whoever obeys me, he will enter Paradise, and whoever disobeys me, then he has refused.) Al-Bukhari also recorded this Hadith. Allah then says, وَسَيُجَنَّبُهَا الْأَتْقَى (And those with Taqwa will be far removed from it.) meaning, the righteous, pure, most pious person will be saved from the Fire. Then He explains who he is by His saying, الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ (He who gives of his wealth for self-purification.) meaning, he spends his wealth in obedience of his Lord in order to purify himself, his wealth and whatever Allah has bestowed upon him of religion and worldly things. وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And who has (in mind) no favor from anyone to be paid back.) meaning, giving his wealth is not done so that he may gain some favor from someone wherein they return some good to him, and therefore he gives to get something in return. He only spends his wealth ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ (to seek the Face of his Lord, the Most High) meaning, hoping to attain the blessing of seeing Him in the final abode in the Gardens of Paradise. Allah then says, وَلَسَوْفَ يَرْضَىٰ (He, surely, will be pleased.) meaning, indeed those with these characteristics will be pleased. The Cause of this Revelation and the Virtue of Abu Bakr Many of the scholars of Tafsir have mentioned that these Ayat were revealed about Abu Bakr As-Siddiq. Some of them even mentioned that there is a consensus among the Qur'anic commentators concerning this. There is no doubt that he is included in the meaning of these Ayat, and that he is the most deserving of the Ummah to be described with these characteristics in general, for indeed, the wording of these Ayat is general. As in Allah's saying, وَسَيُجَنَّبُهَا الْأَتْقَى - الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ - وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And those with Taqwa will be far removed from it. He who gives of his wealth for self-purification. And who has (in mind) no favor from anyone to be paid back.) However, he (Abu Bakr) was the first and foremost of this Ummah to have all of these characteristics and other praiseworthy characteristics as well. For verily, he was truthful, pious, generous, charitable, and he always spent his wealth in obedience of His Master (Allah) and in aiding the Messenger of Allah ﷺ. How many Dirhams and Dinars did he spend seeking the Face of His Most Noble Lord. And did not consider any of the people as owning him some favor that he needed to get compensation for. Rather, his virtue and kindness was even shown towards leaders and chiefs from all the other tribes as well. This is why 'Urwah bin Mas'ud, who was the chief of the Thaqif tribe, said to him on the day of the Treaty of Hudaybiyyah, "By Allah, if I did not owe you a debt, which I have not paid you back for, I would have responded to you (i.e., your call to Islam)." Abu Bakr As-Siddiq became angry with him for saying such a thing (i.e., I owe you something). So if this was his position with the chiefs of the Arabs and the heads of the tribes, then what about those other than them. Thus, Allah says, وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ - إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ - وَلَسَوْفَ يَرْضَىٰ (And who has (in mind) no favor from anyone to be paid back. Except to seek the Face of his Lord, the Most High. He, surely, will be pleased.) And in the Two Sahihs it is recorded that the Messenger of Allah ﷺ said, مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَتْهُ خَزَنَةُ الْجَنَّةِ يَاعَبْدَ اللهِ، هَذَا خَيْرٌ (Whoever equipped two riding animals in the way of Allah, the Gatekeepers of Paradise will call to him saying, "O servant of Allah! This is good.") So Abu Bakr said, "O Messenger of Allah! The one who is called from them will not have any need. Will there be anyone who will be called from all of them?" The Prophet ﷺ replied, نَعَمْ، وَأَرْجُو أَنْ تَكُونَ مِنْهُم (Yes, and I hope that you will be one of them.) This is the end of the Tafsir of Surat Al-Layl, and all praise and thanks are due to Allah.

Truly, on Us is (to give) guidance (12)And truly, unto Us (belong) the last (Hereafter) and the first (this world)(13)Therefore I have warned you of a Fire Talazza (14)None shall enter it save the most wretched (15)Who denies and turns away (16)And those with Taqwa will be far removed from it (17)He who gives of his wealth for self-purification (18)And who has (in mind) no favor from anyone to be paid back (19)Except to seek the Face of his Lord, the Most High (20)He, surely, will be pleased (21) The Matter of Guidance and other than it is in the Hand of Allah, and Allah's Warning about the Hellfire Qatadah said, إِنَّ عَلَيْنَا لَلْهُدَىٰ (Truly, on Us is (to give) guidance.) "This means, We will explain what is lawful and what is prohibited." Others have said that it means, "Whoever traverses upon the path of guidance, then he will reach Allah (i.e., in the Hereafter)." They consider this Ayah like Allah's saying, وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And upon Allah is the responsibility to explain the Straight path.)(16:9) This has been mentioned by Ibn Jarir. Allah said: وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ (And truly, unto Us (belong) the last (Hereafter) and the first (this world).) This means, 'they both belong to Us and I (Allah) am in complete control of them.' Then Allah says, فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ (Therefore I have warned you of a Fire Talazza.) Mujahid said, "Blazing." Imam Ahmad recorded from Simak bin Harb that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ giving a sermon, in which he said: أَنْذَرْتُكُمُ النَّارَ (I have warned you of the Fire.) And he said it in such a voice that if a man was in the marketplace he could hear it from where I am standing now. And he said it (with such force) that the garment that was on his shoulder fell down to his feet." Imam Ahmad recorded from Abu Ishaq that he heard An-Nu'man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ saying, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ تُوضَعُ فِي أَخْمَصِ قَدَمَيْهِ جَمْرَتَانِ يَغْلِي مِنْهُمَا دِمَاغُهُ (Verily, the person to be punished lightest of the people of the Fire on the Day of Judgement will be a man who will have placed on the soles of his feet two coals that will cause his brain to boil.)" Imam Al-Bukhari also recorded this narration. Muslim recorded that Abu Ishaq narrated from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ وَشِرَاكَانِ مِنْ نَارٍ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي الْمِرْجَلُ، مَا يَرَى أَنَّ أَحَدًا أَشَدُّ مِنْهُ عَذَابًا، وَإِنَّهُ لَأَهْوَنُهُمْ عَذَابًا (Verily, the lightest punishment received by the people of the Hellfire will be a man who will have two sandals whose straps will be made of fire that will cause his brain to boil just as a cauldron boils. Yet he will not think that anyone is receiving a torment more severe than him, even though he will be receiving the lightest punishment of them.) Allah says, لَا يَصْلَاهَا إِلَّا الْأَشْقَى (None shall enter it save the most wretched.) meaning, none will enter surrounded by it on all sides except the most wretched. Then Allah explains who this (the most wretched) is by His saying, الَّذِي كَذَّبَ (Who denies) meaning, in his heart. وَتَوَلَّىٰ (and turns away.) meaning, from acting with his limbs and performing deeds according to their pillars. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, كُلُّ أُمَّتِي يَدْخُلُ الْجَنَّـةَ يَوْمَ الْقِيَامَةِ إِلَّا مَنْ أَبَى (All of my followers will enter Paradise on the Day of Judgement except for whoever refuses.) They (the Companions) said, "Who would refuse, O Messenger of Allah?" He replied, مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى (Whoever obeys me, he will enter Paradise, and whoever disobeys me, then he has refused.) Al-Bukhari also recorded this Hadith. Allah then says, وَسَيُجَنَّبُهَا الْأَتْقَى (And those with Taqwa will be far removed from it.) meaning, the righteous, pure, most pious person will be saved from the Fire. Then He explains who he is by His saying, الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ (He who gives of his wealth for self-purification.) meaning, he spends his wealth in obedience of his Lord in order to purify himself, his wealth and whatever Allah has bestowed upon him of religion and worldly things. وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And who has (in mind) no favor from anyone to be paid back.) meaning, giving his wealth is not done so that he may gain some favor from someone wherein they return some good to him, and therefore he gives to get something in return. He only spends his wealth ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ (to seek the Face of his Lord, the Most High) meaning, hoping to attain the blessing of seeing Him in the final abode in the Gardens of Paradise. Allah then says, وَلَسَوْفَ يَرْضَىٰ (He, surely, will be pleased.) meaning, indeed those with these characteristics will be pleased. The Cause of this Revelation and the Virtue of Abu Bakr Many of the scholars of Tafsir have mentioned that these Ayat were revealed about Abu Bakr As-Siddiq. Some of them even mentioned that there is a consensus among the Qur'anic commentators concerning this. There is no doubt that he is included in the meaning of these Ayat, and that he is the most deserving of the Ummah to be described with these characteristics in general, for indeed, the wording of these Ayat is general. As in Allah's saying, وَسَيُجَنَّبُهَا الْأَتْقَى - الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ - وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (And those with Taqwa will be far removed from it. He who gives of his wealth for self-purification. And who has (in mind) no favor from anyone to be paid back.) However, he (Abu Bakr) was the first and foremost of this Ummah to have all of these characteristics and other praiseworthy characteristics as well. For verily, he was truthful, pious, generous, charitable, and he always spent his wealth in obedience of His Master (Allah) and in aiding the Messenger of Allah ﷺ. How many Dirhams and Dinars did he spend seeking the Face of His Most Noble Lord. And did not consider any of the people as owning him some favor that he needed to get compensation for. Rather, his virtue and kindness was even shown towards leaders and chiefs from all the other tribes as well. This is why 'Urwah bin Mas'ud, who was the chief of the Thaqif tribe, said to him on the day of the Treaty of Hudaybiyyah, "By Allah, if I did not owe you a debt, which I have not paid you back for, I would have responded to you (i.e., your call to Islam)." Abu Bakr As-Siddiq became angry with him for saying such a thing (i.e., I owe you something). So if this was his position with the chiefs of the Arabs and the heads of the tribes, then what about those other than them. Thus, Allah says, وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ - إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ - وَلَسَوْفَ يَرْضَىٰ (And who has (in mind) no favor from anyone to be paid back. Except to seek the Face of his Lord, the Most High. He, surely, will be pleased.) And in the Two Sahihs it is recorded that the Messenger of Allah ﷺ said, مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَتْهُ خَزَنَةُ الْجَنَّةِ يَاعَبْدَ اللهِ، هَذَا خَيْرٌ (Whoever equipped two riding animals in the way of Allah, the Gatekeepers of Paradise will call to him saying, "O servant of Allah! This is good.") So Abu Bakr said, "O Messenger of Allah! The one who is called from them will not have any need. Will there be anyone who will be called from all of them?" The Prophet ﷺ replied, نَعَمْ، وَأَرْجُو أَنْ تَكُونَ مِنْهُم (Yes, and I hope that you will be one of them.) This is the end of the Tafsir of Surat Al-Layl, and all praise and thanks are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ - وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ - وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ - أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ - وَوَجَدَكَ ضَالًّا فَهَدَىٰ - وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ - فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ - وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ - وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (1. By the forenoon.)(2. By the night when it darkens.)(3. Your Lord has neither forsaken you nor hates you.)(4. And indeed the Hereafter is better for you than the present.)(5. And verily, your Lord will give you so that you shall be well-pleased.)(6. Did He not find you an orphan and gave you a refuge?)(7. And He found you unaware and guided you?)(8. And He found you poor and made you rich?)(9. Therefore, treat not the orphan with oppression.)(10. And repulse not the one who asks.)(11. And proclaim the grace of your Lord.) The Reason for the Revelation of Surat Ad-Duha Imam Ahmad recorded from Jundub that he said, "The Prophet ﷺ became ill, so he did not stand for prayer for a night or two. Then a woman came and said, 'O Muhammad! I think that your devil has finally left you.' So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)" Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir, all recorded this Hadith. This Jundub (who narrated it) is Ibn 'Abdullah Al-Bajali Al-'Alaqi. In a narration from Al-Aswad bin Qays, he said that he heard Jundub say that Jibril was slow in coming to the Messenger of Allah ﷺ. So the idolators said, "Muhammad's Lord has abandoned him." So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.) وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.) Al-'Awfi reported from Ibn 'Abbas, "When the Qur'an was revealed to the Messenger of Allah ﷺ, Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah ﷺ was affected by this. Then the idolators began to say, 'His Lord has abandoned him and hates him.' So Allah revealed, مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (Your Lord has neither forsaken you nor hates you.)" In this, Allah is swearing by the forenoon and the light that He has placed in it. وَالَّيْلِ إِذَا سَجَىٰ (By the night when it darkens (Saja).) meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creator of this (light) and that (darkness). This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ By the night as it envelops. By the Day as it appears.) (92:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.)(6:96) Allah then says, مَا وَدَّعَكَ رَبُّكَ (Your Lord has neither forsaken you) meaning, 'He has not abandoned you.' وَمَا قَلَىٰ (nor hates (Qala) you.) meaning, 'He does not hate you.' The Hereafter is Better Than This First Life وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ (And indeed the Hereafter is better for you than the present.) meaning, the abode of the Hereafter is better for you than this current abode. For this reason the Messenger of Allah ﷺ used to be the most abstinent of the people concerning the worldly things, and he was the greatest of them in his disregard for worldly matters. This is well known by necessity from his biography. When the Prophet ﷺ was given the choice at the end of his life between remaining in this life forever and then going to Paradise, or moving on to the company of Allah, he chose that which is with Allah over this lowly world. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ was lying down on a straw mat and it left marks on his side. Then when he woke up he began to rub his side. So I said, 'O Messenger of Allah! Will you allow us to spread something soft over this straw mat?' He replied, مَالِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ ظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا (I have nothing to do with this world. The parable of me and this world is like a rider who rests in the shade of a tree, then he passes on and leaves it.)" At-Tirmidhi and Ibn Majah both recorded this Hadith by way of Al-Mas'udi. At-Tirmidhi said, "Hasan Sahih." The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah (ﷺ) Then Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu 'Amr Al-Awza'i recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn 'Abbas, and statements like this can only be said from that which is Tawqif [meaning information that the Prophet ﷺ informed him of]. A Mention of some of Allah's Favors upon the Messenger Enumerating His favors upon the Messenger ﷺ, Allah says: أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ (Did He not find you an orphan and gave you a refuge?) This refers to the fact that his father died while his mother was still pregnant with him, and his mother, Aminah bint Wahb died when he was only six years old. After this he was under the guardianship of his grandfather, 'Abdul-Muttalib, until he died when Muhammad ﷺ was eight years old. Then his uncle, Abu Talib took responsibility for him and continued to protect him, assist him, elavate his status, honor him, and even restrain his people from harming him when he was forty years of age and Allah commissioned him with the prophethood. Even with this, Abu Talib continued to follow the religion of his people, worshipping idols. All of this took place by the divine decree of Allah and His decree is most excellent. Until Abu Talib died a short time before the Hijrah. After this (Abu Talib's death) the foolish and ignorant people of the Quraysh began to attack him, so Allah chose for him to migrate away from them to the city of Al-Aws and Al-Khazraj among those who helped him (in Al-Madinah). Allah caused his Sunnah to be spread in the most perfect and complete manner. Then, when he arrived at their city, they gave him shelter, supported him, defended him and fought before him (against the enemies of Islam) – may Allah be pleased with all of them. All of this was from Allah's protection for him, guarding over him and caring for him. Then Allah says, وَوَجَدَكَ ضَالًّا فَهَدَىٰ (He found you unaware and guided you?) This is similar to Allah's saying, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا (And thus We have sent to you a Ruh from Our command. you knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of our servants We will...)(42:52) Allah says, وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ (And He found you poor and made you rich?) meaning, 'you were poor having dependents, so Allah made you wealthy and independent of all others besides Him.' Thus, Allah combined for him the two positions: the one who is poor and patient, and the one who is wealthy and thankful. In the Two Sahihs it has been recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ (Wealth is not determined by abundance of possessions, but wealth is the richness of the soul.) In Sahih Muslim, it is recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.) How should this Bounty be responded to? Then Allah says, فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ (Therefore, treat not the orphan with oppression.) meaning, 'just as you were an orphan and Allah sheltered you, then do not oppress the orphan.' In other words, 'do not humiliate him, scorn him or despise him. Rather, you should be kind and gentle to him.' Qatadah said, "Be like a merciful father to the orphan." وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) meaning, 'just as you were astray and Allah guided you, then do not scorn the one who asks for knowledge seeking to be guided.' Ibn Ishaq said, وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) "This means do not be oppressive, arrogant, wicked, or mean to the weak among Allah's servants." Qatadah said, "This means respond to the poor with mercy and gentleness." وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (And procalim the grace of your Lord.) meaning, 'just as you were poor and needy, and Allah made you wealthy, then tell about Allah's favor upon you.' Abu Dawud recorded from Abu Hurayrah that the Prophet ﷺ said, لَا يَشْكُرُ اللهَ مَنْ لَا يَشْكُرُ النَّاسَ (Whoever is not thankful to the people, then he is not thankful to Allah.) At-Tirmidhi also recorded this Hadith and he said, "Sahih". Abu Dawud recorded from Jabir that the Prophet ﷺ said, مَنْ أُبْلِيَ بَلَاءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَمَنْ كَتَمَهُ فَقَدْ كَفَرَهُ (Whoever overcomes some test (i.e., calamity) and mentions it (to others), then he is indeed thankful. And whoever conceals it, then indeed he was ungrateful.) Abu Dawud was alone in recording this Hadith. This is the end of the Tafsir of Surat Ad-Duha, and unto Allah is due all praise and thanks.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ - وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ - وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ - أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ - وَوَجَدَكَ ضَالًّا فَهَدَىٰ - وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ - فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ - وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ - وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (1. By the forenoon.)(2. By the night when it darkens.)(3. Your Lord has neither forsaken you nor hates you.)(4. And indeed the Hereafter is better for you than the present.)(5. And verily, your Lord will give you so that you shall be well-pleased.)(6. Did He not find you an orphan and gave you a refuge?)(7. And He found you unaware and guided you?)(8. And He found you poor and made you rich?)(9. Therefore, treat not the orphan with oppression.)(10. And repulse not the one who asks.)(11. And proclaim the grace of your Lord.) The Reason for the Revelation of Surat Ad-Duha Imam Ahmad recorded from Jundub that he said, "The Prophet ﷺ became ill, so he did not stand for prayer for a night or two. Then a woman came and said, 'O Muhammad! I think that your devil has finally left you.' So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)" Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir, all recorded this Hadith. This Jundub (who narrated it) is Ibn 'Abdullah Al-Bajali Al-'Alaqi. In a narration from Al-Aswad bin Qays, he said that he heard Jundub say that Jibril was slow in coming to the Messenger of Allah ﷺ. So the idolators said, "Muhammad's Lord has abandoned him." So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.) وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.) Al-'Awfi reported from Ibn 'Abbas, "When the Qur'an was revealed to the Messenger of Allah ﷺ, Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah ﷺ was affected by this. Then the idolators began to say, 'His Lord has abandoned him and hates him.' So Allah revealed, مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (Your Lord has neither forsaken you nor hates you.)" In this, Allah is swearing by the forenoon and the light that He has placed in it. وَالَّيْلِ إِذَا سَجَىٰ (By the night when it darkens (Saja).) meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creator of this (light) and that (darkness). This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ By the night as it envelops. By the Day as it appears.) (92:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.)(6:96) Allah then says, مَا وَدَّعَكَ رَبُّكَ (Your Lord has neither forsaken you) meaning, 'He has not abandoned you.' وَمَا قَلَىٰ (nor hates (Qala) you.) meaning, 'He does not hate you.' The Hereafter is Better Than This First Life وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ (And indeed the Hereafter is better for you than the present.) meaning, the abode of the Hereafter is better for you than this current abode. For this reason the Messenger of Allah ﷺ used to be the most abstinent of the people concerning the worldly things, and he was the greatest of them in his disregard for worldly matters. This is well known by necessity from his biography. When the Prophet ﷺ was given the choice at the end of his life between remaining in this life forever and then going to Paradise, or moving on to the company of Allah, he chose that which is with Allah over this lowly world. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ was lying down on a straw mat and it left marks on his side. Then when he woke up he began to rub his side. So I said, 'O Messenger of Allah! Will you allow us to spread something soft over this straw mat?' He replied, مَالِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ ظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا (I have nothing to do with this world. The parable of me and this world is like a rider who rests in the shade of a tree, then he passes on and leaves it.)" At-Tirmidhi and Ibn Majah both recorded this Hadith by way of Al-Mas'udi. At-Tirmidhi said, "Hasan Sahih." The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah (ﷺ) Then Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu 'Amr Al-Awza'i recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn 'Abbas, and statements like this can only be said from that which is Tawqif [meaning information that the Prophet ﷺ informed him of]. A Mention of some of Allah's Favors upon the Messenger Enumerating His favors upon the Messenger ﷺ, Allah says: أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ (Did He not find you an orphan and gave you a refuge?) This refers to the fact that his father died while his mother was still pregnant with him, and his mother, Aminah bint Wahb died when he was only six years old. After this he was under the guardianship of his grandfather, 'Abdul-Muttalib, until he died when Muhammad ﷺ was eight years old. Then his uncle, Abu Talib took responsibility for him and continued to protect him, assist him, elavate his status, honor him, and even restrain his people from harming him when he was forty years of age and Allah commissioned him with the prophethood. Even with this, Abu Talib continued to follow the religion of his people, worshipping idols. All of this took place by the divine decree of Allah and His decree is most excellent. Until Abu Talib died a short time before the Hijrah. After this (Abu Talib's death) the foolish and ignorant people of the Quraysh began to attack him, so Allah chose for him to migrate away from them to the city of Al-Aws and Al-Khazraj among those who helped him (in Al-Madinah). Allah caused his Sunnah to be spread in the most perfect and complete manner. Then, when he arrived at their city, they gave him shelter, supported him, defended him and fought before him (against the enemies of Islam) – may Allah be pleased with all of them. All of this was from Allah's protection for him, guarding over him and caring for him. Then Allah says, وَوَجَدَكَ ضَالًّا فَهَدَىٰ (He found you unaware and guided you?) This is similar to Allah's saying, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا (And thus We have sent to you a Ruh from Our command. you knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of our servants We will...)(42:52) Allah says, وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ (And He found you poor and made you rich?) meaning, 'you were poor having dependents, so Allah made you wealthy and independent of all others besides Him.' Thus, Allah combined for him the two positions: the one who is poor and patient, and the one who is wealthy and thankful. In the Two Sahihs it has been recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ (Wealth is not determined by abundance of possessions, but wealth is the richness of the soul.) In Sahih Muslim, it is recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.) How should this Bounty be responded to? Then Allah says, فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ (Therefore, treat not the orphan with oppression.) meaning, 'just as you were an orphan and Allah sheltered you, then do not oppress the orphan.' In other words, 'do not humiliate him, scorn him or despise him. Rather, you should be kind and gentle to him.' Qatadah said, "Be like a merciful father to the orphan." وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) meaning, 'just as you were astray and Allah guided you, then do not scorn the one who asks for knowledge seeking to be guided.' Ibn Ishaq said, وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) "This means do not be oppressive, arrogant, wicked, or mean to the weak among Allah's servants." Qatadah said, "This means respond to the poor with mercy and gentleness." وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (And procalim the grace of your Lord.) meaning, 'just as you were poor and needy, and Allah made you wealthy, then tell about Allah's favor upon you.' Abu Dawud recorded from Abu Hurayrah that the Prophet ﷺ said, لَا يَشْكُرُ اللهَ مَنْ لَا يَشْكُرُ النَّاسَ (Whoever is not thankful to the people, then he is not thankful to Allah.) At-Tirmidhi also recorded this Hadith and he said, "Sahih". Abu Dawud recorded from Jabir that the Prophet ﷺ said, مَنْ أُبْلِيَ بَلَاءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَمَنْ كَتَمَهُ فَقَدْ كَفَرَهُ (Whoever overcomes some test (i.e., calamity) and mentions it (to others), then he is indeed thankful. And whoever conceals it, then indeed he was ungrateful.) Abu Dawud was alone in recording this Hadith. This is the end of the Tafsir of Surat Ad-Duha, and unto Allah is due all praise and thanks.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ - وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ - وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ - أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ - وَوَجَدَكَ ضَالًّا فَهَدَىٰ - وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ - فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ - وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ - وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (1. By the forenoon.)(2. By the night when it darkens.)(3. Your Lord has neither forsaken you nor hates you.)(4. And indeed the Hereafter is better for you than the present.)(5. And verily, your Lord will give you so that you shall be well-pleased.)(6. Did He not find you an orphan and gave you a refuge?)(7. And He found you unaware and guided you?)(8. And He found you poor and made you rich?)(9. Therefore, treat not the orphan with oppression.)(10. And repulse not the one who asks.)(11. And proclaim the grace of your Lord.) The Reason for the Revelation of Surat Ad-Duha Imam Ahmad recorded from Jundub that he said, "The Prophet ﷺ became ill, so he did not stand for prayer for a night or two. Then a woman came and said, 'O Muhammad! I think that your devil has finally left you.' So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)" Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir, all recorded this Hadith. This Jundub (who narrated it) is Ibn 'Abdullah Al-Bajali Al-'Alaqi. In a narration from Al-Aswad bin Qays, he said that he heard Jundub say that Jibril was slow in coming to the Messenger of Allah ﷺ. So the idolators said, "Muhammad's Lord has abandoned him." So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.) وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.) Al-'Awfi reported from Ibn 'Abbas, "When the Qur'an was revealed to the Messenger of Allah ﷺ, Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah ﷺ was affected by this. Then the idolators began to say, 'His Lord has abandoned him and hates him.' So Allah revealed, مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (Your Lord has neither forsaken you nor hates you.)" In this, Allah is swearing by the forenoon and the light that He has placed in it. وَالَّيْلِ إِذَا سَجَىٰ (By the night when it darkens (Saja).) meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creator of this (light) and that (darkness). This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ By the night as it envelops. By the Day as it appears.) (92:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.)(6:96) Allah then says, مَا وَدَّعَكَ رَبُّكَ (Your Lord has neither forsaken you) meaning, 'He has not abandoned you.' وَمَا قَلَىٰ (nor hates (Qala) you.) meaning, 'He does not hate you.' The Hereafter is Better Than This First Life وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ (And indeed the Hereafter is better for you than the present.) meaning, the abode of the Hereafter is better for you than this current abode. For this reason the Messenger of Allah ﷺ used to be the most abstinent of the people concerning the worldly things, and he was the greatest of them in his disregard for worldly matters. This is well known by necessity from his biography. When the Prophet ﷺ was given the choice at the end of his life between remaining in this life forever and then going to Paradise, or moving on to the company of Allah, he chose that which is with Allah over this lowly world. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ was lying down on a straw mat and it left marks on his side. Then when he woke up he began to rub his side. So I said, 'O Messenger of Allah! Will you allow us to spread something soft over this straw mat?' He replied, مَالِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ ظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا (I have nothing to do with this world. The parable of me and this world is like a rider who rests in the shade of a tree, then he passes on and leaves it.)" At-Tirmidhi and Ibn Majah both recorded this Hadith by way of Al-Mas'udi. At-Tirmidhi said, "Hasan Sahih." The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah (ﷺ) Then Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu 'Amr Al-Awza'i recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn 'Abbas, and statements like this can only be said from that which is Tawqif [meaning information that the Prophet ﷺ informed him of]. A Mention of some of Allah's Favors upon the Messenger Enumerating His favors upon the Messenger ﷺ, Allah says: أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ (Did He not find you an orphan and gave you a refuge?) This refers to the fact that his father died while his mother was still pregnant with him, and his mother, Aminah bint Wahb died when he was only six years old. After this he was under the guardianship of his grandfather, 'Abdul-Muttalib, until he died when Muhammad ﷺ was eight years old. Then his uncle, Abu Talib took responsibility for him and continued to protect him, assist him, elavate his status, honor him, and even restrain his people from harming him when he was forty years of age and Allah commissioned him with the prophethood. Even with this, Abu Talib continued to follow the religion of his people, worshipping idols. All of this took place by the divine decree of Allah and His decree is most excellent. Until Abu Talib died a short time before the Hijrah. After this (Abu Talib's death) the foolish and ignorant people of the Quraysh began to attack him, so Allah chose for him to migrate away from them to the city of Al-Aws and Al-Khazraj among those who helped him (in Al-Madinah). Allah caused his Sunnah to be spread in the most perfect and complete manner. Then, when he arrived at their city, they gave him shelter, supported him, defended him and fought before him (against the enemies of Islam) – may Allah be pleased with all of them. All of this was from Allah's protection for him, guarding over him and caring for him. Then Allah says, وَوَجَدَكَ ضَالًّا فَهَدَىٰ (He found you unaware and guided you?) This is similar to Allah's saying, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا (And thus We have sent to you a Ruh from Our command. you knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of our servants We will...)(42:52) Allah says, وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ (And He found you poor and made you rich?) meaning, 'you were poor having dependents, so Allah made you wealthy and independent of all others besides Him.' Thus, Allah combined for him the two positions: the one who is poor and patient, and the one who is wealthy and thankful. In the Two Sahihs it has been recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ (Wealth is not determined by abundance of possessions, but wealth is the richness of the soul.) In Sahih Muslim, it is recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.) How should this Bounty be responded to? Then Allah says, فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ (Therefore, treat not the orphan with oppression.) meaning, 'just as you were an orphan and Allah sheltered you, then do not oppress the orphan.' In other words, 'do not humiliate him, scorn him or despise him. Rather, you should be kind and gentle to him.' Qatadah said, "Be like a merciful father to the orphan." وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) meaning, 'just as you were astray and Allah guided you, then do not scorn the one who asks for knowledge seeking to be guided.' Ibn Ishaq said, وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) "This means do not be oppressive, arrogant, wicked, or mean to the weak among Allah's servants." Qatadah said, "This means respond to the poor with mercy and gentleness." وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (And procalim the grace of your Lord.) meaning, 'just as you were poor and needy, and Allah made you wealthy, then tell about Allah's favor upon you.' Abu Dawud recorded from Abu Hurayrah that the Prophet ﷺ said, لَا يَشْكُرُ اللهَ مَنْ لَا يَشْكُرُ النَّاسَ (Whoever is not thankful to the people, then he is not thankful to Allah.) At-Tirmidhi also recorded this Hadith and he said, "Sahih". Abu Dawud recorded from Jabir that the Prophet ﷺ said, مَنْ أُبْلِيَ بَلَاءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَمَنْ كَتَمَهُ فَقَدْ كَفَرَهُ (Whoever overcomes some test (i.e., calamity) and mentions it (to others), then he is indeed thankful. And whoever conceals it, then indeed he was ungrateful.) Abu Dawud was alone in recording this Hadith. This is the end of the Tafsir of Surat Ad-Duha, and unto Allah is due all praise and thanks.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ - وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ - وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ - أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ - وَوَجَدَكَ ضَالًّا فَهَدَىٰ - وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ - فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ - وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ - وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (1. By the forenoon.)(2. By the night when it darkens.)(3. Your Lord has neither forsaken you nor hates you.)(4. And indeed the Hereafter is better for you than the present.)(5. And verily, your Lord will give you so that you shall be well-pleased.)(6. Did He not find you an orphan and gave you a refuge?)(7. And He found you unaware and guided you?)(8. And He found you poor and made you rich?)(9. Therefore, treat not the orphan with oppression.)(10. And repulse not the one who asks.)(11. And proclaim the grace of your Lord.) The Reason for the Revelation of Surat Ad-Duha Imam Ahmad recorded from Jundub that he said, "The Prophet ﷺ became ill, so he did not stand for prayer for a night or two. Then a woman came and said, 'O Muhammad! I think that your devil has finally left you.' So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)" Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir, all recorded this Hadith. This Jundub (who narrated it) is Ibn 'Abdullah Al-Bajali Al-'Alaqi. In a narration from Al-Aswad bin Qays, he said that he heard Jundub say that Jibril was slow in coming to the Messenger of Allah ﷺ. So the idolators said, "Muhammad's Lord has abandoned him." So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.) وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.) Al-'Awfi reported from Ibn 'Abbas, "When the Qur'an was revealed to the Messenger of Allah ﷺ, Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah ﷺ was affected by this. Then the idolators began to say, 'His Lord has abandoned him and hates him.' So Allah revealed, مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (Your Lord has neither forsaken you nor hates you.)" In this, Allah is swearing by the forenoon and the light that He has placed in it. وَالَّيْلِ إِذَا سَجَىٰ (By the night when it darkens (Saja).) meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creator of this (light) and that (darkness). This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ By the night as it envelops. By the Day as it appears.) (92:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.)(6:96) Allah then says, مَا وَدَّعَكَ رَبُّكَ (Your Lord has neither forsaken you) meaning, 'He has not abandoned you.' وَمَا قَلَىٰ (nor hates (Qala) you.) meaning, 'He does not hate you.' The Hereafter is Better Than This First Life وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ (And indeed the Hereafter is better for you than the present.) meaning, the abode of the Hereafter is better for you than this current abode. For this reason the Messenger of Allah ﷺ used to be the most abstinent of the people concerning the worldly things, and he was the greatest of them in his disregard for worldly matters. This is well known by necessity from his biography. When the Prophet ﷺ was given the choice at the end of his life between remaining in this life forever and then going to Paradise, or moving on to the company of Allah, he chose that which is with Allah over this lowly world. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ was lying down on a straw mat and it left marks on his side. Then when he woke up he began to rub his side. So I said, 'O Messenger of Allah! Will you allow us to spread something soft over this straw mat?' He replied, مَالِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ ظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا (I have nothing to do with this world. The parable of me and this world is like a rider who rests in the shade of a tree, then he passes on and leaves it.)" At-Tirmidhi and Ibn Majah both recorded this Hadith by way of Al-Mas'udi. At-Tirmidhi said, "Hasan Sahih." The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah (ﷺ) Then Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu 'Amr Al-Awza'i recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn 'Abbas, and statements like this can only be said from that which is Tawqif [meaning information that the Prophet ﷺ informed him of]. A Mention of some of Allah's Favors upon the Messenger Enumerating His favors upon the Messenger ﷺ, Allah says: أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ (Did He not find you an orphan and gave you a refuge?) This refers to the fact that his father died while his mother was still pregnant with him, and his mother, Aminah bint Wahb died when he was only six years old. After this he was under the guardianship of his grandfather, 'Abdul-Muttalib, until he died when Muhammad ﷺ was eight years old. Then his uncle, Abu Talib took responsibility for him and continued to protect him, assist him, elavate his status, honor him, and even restrain his people from harming him when he was forty years of age and Allah commissioned him with the prophethood. Even with this, Abu Talib continued to follow the religion of his people, worshipping idols. All of this took place by the divine decree of Allah and His decree is most excellent. Until Abu Talib died a short time before the Hijrah. After this (Abu Talib's death) the foolish and ignorant people of the Quraysh began to attack him, so Allah chose for him to migrate away from them to the city of Al-Aws and Al-Khazraj among those who helped him (in Al-Madinah). Allah caused his Sunnah to be spread in the most perfect and complete manner. Then, when he arrived at their city, they gave him shelter, supported him, defended him and fought before him (against the enemies of Islam) – may Allah be pleased with all of them. All of this was from Allah's protection for him, guarding over him and caring for him. Then Allah says, وَوَجَدَكَ ضَالًّا فَهَدَىٰ (He found you unaware and guided you?) This is similar to Allah's saying, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا (And thus We have sent to you a Ruh from Our command. you knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of our servants We will...)(42:52) Allah says, وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ (And He found you poor and made you rich?) meaning, 'you were poor having dependents, so Allah made you wealthy and independent of all others besides Him.' Thus, Allah combined for him the two positions: the one who is poor and patient, and the one who is wealthy and thankful. In the Two Sahihs it has been recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ (Wealth is not determined by abundance of possessions, but wealth is the richness of the soul.) In Sahih Muslim, it is recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.) How should this Bounty be responded to? Then Allah says, فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ (Therefore, treat not the orphan with oppression.) meaning, 'just as you were an orphan and Allah sheltered you, then do not oppress the orphan.' In other words, 'do not humiliate him, scorn him or despise him. Rather, you should be kind and gentle to him.' Qatadah said, "Be like a merciful father to the orphan." وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) meaning, 'just as you were astray and Allah guided you, then do not scorn the one who asks for knowledge seeking to be guided.' Ibn Ishaq said, وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) "This means do not be oppressive, arrogant, wicked, or mean to the weak among Allah's servants." Qatadah said, "This means respond to the poor with mercy and gentleness." وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (And procalim the grace of your Lord.) meaning, 'just as you were poor and needy, and Allah made you wealthy, then tell about Allah's favor upon you.' Abu Dawud recorded from Abu Hurayrah that the Prophet ﷺ said, لَا يَشْكُرُ اللهَ مَنْ لَا يَشْكُرُ النَّاسَ (Whoever is not thankful to the people, then he is not thankful to Allah.) At-Tirmidhi also recorded this Hadith and he said, "Sahih". Abu Dawud recorded from Jabir that the Prophet ﷺ said, مَنْ أُبْلِيَ بَلَاءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَمَنْ كَتَمَهُ فَقَدْ كَفَرَهُ (Whoever overcomes some test (i.e., calamity) and mentions it (to others), then he is indeed thankful. And whoever conceals it, then indeed he was ungrateful.) Abu Dawud was alone in recording this Hadith. This is the end of the Tafsir of Surat Ad-Duha, and unto Allah is due all praise and thanks.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ - وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ - وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ - أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ - وَوَجَدَكَ ضَالًّا فَهَدَىٰ - وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ - فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ - وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ - وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (1. By the forenoon.)(2. By the night when it darkens.)(3. Your Lord has neither forsaken you nor hates you.)(4. And indeed the Hereafter is better for you than the present.)(5. And verily, your Lord will give you so that you shall be well-pleased.)(6. Did He not find you an orphan and gave you a refuge?)(7. And He found you unaware and guided you?)(8. And He found you poor and made you rich?)(9. Therefore, treat not the orphan with oppression.)(10. And repulse not the one who asks.)(11. And proclaim the grace of your Lord.) The Reason for the Revelation of Surat Ad-Duha Imam Ahmad recorded from Jundub that he said, "The Prophet ﷺ became ill, so he did not stand for prayer for a night or two. Then a woman came and said, 'O Muhammad! I think that your devil has finally left you.' So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)" Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir, all recorded this Hadith. This Jundub (who narrated it) is Ibn 'Abdullah Al-Bajali Al-'Alaqi. In a narration from Al-Aswad bin Qays, he said that he heard Jundub say that Jibril was slow in coming to the Messenger of Allah ﷺ. So the idolators said, "Muhammad's Lord has abandoned him." So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.) وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.) Al-'Awfi reported from Ibn 'Abbas, "When the Qur'an was revealed to the Messenger of Allah ﷺ, Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah ﷺ was affected by this. Then the idolators began to say, 'His Lord has abandoned him and hates him.' So Allah revealed, مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (Your Lord has neither forsaken you nor hates you.)" In this, Allah is swearing by the forenoon and the light that He has placed in it. وَالَّيْلِ إِذَا سَجَىٰ (By the night when it darkens (Saja).) meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creator of this (light) and that (darkness). This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ By the night as it envelops. By the Day as it appears.) (92:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.)(6:96) Allah then says, مَا وَدَّعَكَ رَبُّكَ (Your Lord has neither forsaken you) meaning, 'He has not abandoned you.' وَمَا قَلَىٰ (nor hates (Qala) you.) meaning, 'He does not hate you.' The Hereafter is Better Than This First Life وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ (And indeed the Hereafter is better for you than the present.) meaning, the abode of the Hereafter is better for you than this current abode. For this reason the Messenger of Allah ﷺ used to be the most abstinent of the people concerning the worldly things, and he was the greatest of them in his disregard for worldly matters. This is well known by necessity from his biography. When the Prophet ﷺ was given the choice at the end of his life between remaining in this life forever and then going to Paradise, or moving on to the company of Allah, he chose that which is with Allah over this lowly world. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ was lying down on a straw mat and it left marks on his side. Then when he woke up he began to rub his side. So I said, 'O Messenger of Allah! Will you allow us to spread something soft over this straw mat?' He replied, مَالِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ ظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا (I have nothing to do with this world. The parable of me and this world is like a rider who rests in the shade of a tree, then he passes on and leaves it.)" At-Tirmidhi and Ibn Majah both recorded this Hadith by way of Al-Mas'udi. At-Tirmidhi said, "Hasan Sahih." The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah (ﷺ) Then Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu 'Amr Al-Awza'i recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn 'Abbas, and statements like this can only be said from that which is Tawqif [meaning information that the Prophet ﷺ informed him of]. A Mention of some of Allah's Favors upon the Messenger Enumerating His favors upon the Messenger ﷺ, Allah says: أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ (Did He not find you an orphan and gave you a refuge?) This refers to the fact that his father died while his mother was still pregnant with him, and his mother, Aminah bint Wahb died when he was only six years old. After this he was under the guardianship of his grandfather, 'Abdul-Muttalib, until he died when Muhammad ﷺ was eight years old. Then his uncle, Abu Talib took responsibility for him and continued to protect him, assist him, elavate his status, honor him, and even restrain his people from harming him when he was forty years of age and Allah commissioned him with the prophethood. Even with this, Abu Talib continued to follow the religion of his people, worshipping idols. All of this took place by the divine decree of Allah and His decree is most excellent. Until Abu Talib died a short time before the Hijrah. After this (Abu Talib's death) the foolish and ignorant people of the Quraysh began to attack him, so Allah chose for him to migrate away from them to the city of Al-Aws and Al-Khazraj among those who helped him (in Al-Madinah). Allah caused his Sunnah to be spread in the most perfect and complete manner. Then, when he arrived at their city, they gave him shelter, supported him, defended him and fought before him (against the enemies of Islam) – may Allah be pleased with all of them. All of this was from Allah's protection for him, guarding over him and caring for him. Then Allah says, وَوَجَدَكَ ضَالًّا فَهَدَىٰ (He found you unaware and guided you?) This is similar to Allah's saying, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا (And thus We have sent to you a Ruh from Our command. you knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of our servants We will...)(42:52) Allah says, وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ (And He found you poor and made you rich?) meaning, 'you were poor having dependents, so Allah made you wealthy and independent of all others besides Him.' Thus, Allah combined for him the two positions: the one who is poor and patient, and the one who is wealthy and thankful. In the Two Sahihs it has been recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ (Wealth is not determined by abundance of possessions, but wealth is the richness of the soul.) In Sahih Muslim, it is recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.) How should this Bounty be responded to? Then Allah says, فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ (Therefore, treat not the orphan with oppression.) meaning, 'just as you were an orphan and Allah sheltered you, then do not oppress the orphan.' In other words, 'do not humiliate him, scorn him or despise him. Rather, you should be kind and gentle to him.' Qatadah said, "Be like a merciful father to the orphan." وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) meaning, 'just as you were astray and Allah guided you, then do not scorn the one who asks for knowledge seeking to be guided.' Ibn Ishaq said, وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) "This means do not be oppressive, arrogant, wicked, or mean to the weak among Allah's servants." Qatadah said, "This means respond to the poor with mercy and gentleness." وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (And procalim the grace of your Lord.) meaning, 'just as you were poor and needy, and Allah made you wealthy, then tell about Allah's favor upon you.' Abu Dawud recorded from Abu Hurayrah that the Prophet ﷺ said, لَا يَشْكُرُ اللهَ مَنْ لَا يَشْكُرُ النَّاسَ (Whoever is not thankful to the people, then he is not thankful to Allah.) At-Tirmidhi also recorded this Hadith and he said, "Sahih". Abu Dawud recorded from Jabir that the Prophet ﷺ said, مَنْ أُبْلِيَ بَلَاءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَمَنْ كَتَمَهُ فَقَدْ كَفَرَهُ (Whoever overcomes some test (i.e., calamity) and mentions it (to others), then he is indeed thankful. And whoever conceals it, then indeed he was ungrateful.) Abu Dawud was alone in recording this Hadith. This is the end of the Tafsir of Surat Ad-Duha, and unto Allah is due all praise and thanks.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ - وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ - وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ - أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ - وَوَجَدَكَ ضَالًّا فَهَدَىٰ - وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ - فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ - وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ - وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (1. By the forenoon.)(2. By the night when it darkens.)(3. Your Lord has neither forsaken you nor hates you.)(4. And indeed the Hereafter is better for you than the present.)(5. And verily, your Lord will give you so that you shall be well-pleased.)(6. Did He not find you an orphan and gave you a refuge?)(7. And He found you unaware and guided you?)(8. And He found you poor and made you rich?)(9. Therefore, treat not the orphan with oppression.)(10. And repulse not the one who asks.)(11. And proclaim the grace of your Lord.) The Reason for the Revelation of Surat Ad-Duha Imam Ahmad recorded from Jundub that he said, "The Prophet ﷺ became ill, so he did not stand for prayer for a night or two. Then a woman came and said, 'O Muhammad! I think that your devil has finally left you.' So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)" Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir, all recorded this Hadith. This Jundub (who narrated it) is Ibn 'Abdullah Al-Bajali Al-'Alaqi. In a narration from Al-Aswad bin Qays, he said that he heard Jundub say that Jibril was slow in coming to the Messenger of Allah ﷺ. So the idolators said, "Muhammad's Lord has abandoned him." So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.) وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.) Al-'Awfi reported from Ibn 'Abbas, "When the Qur'an was revealed to the Messenger of Allah ﷺ, Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah ﷺ was affected by this. Then the idolators began to say, 'His Lord has abandoned him and hates him.' So Allah revealed, مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (Your Lord has neither forsaken you nor hates you.)" In this, Allah is swearing by the forenoon and the light that He has placed in it. وَالَّيْلِ إِذَا سَجَىٰ (By the night when it darkens (Saja).) meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creator of this (light) and that (darkness). This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ By the night as it envelops. By the Day as it appears.) (92:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.)(6:96) Allah then says, مَا وَدَّعَكَ رَبُّكَ (Your Lord has neither forsaken you) meaning, 'He has not abandoned you.' وَمَا قَلَىٰ (nor hates (Qala) you.) meaning, 'He does not hate you.' The Hereafter is Better Than This First Life وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ (And indeed the Hereafter is better for you than the present.) meaning, the abode of the Hereafter is better for you than this current abode. For this reason the Messenger of Allah ﷺ used to be the most abstinent of the people concerning the worldly things, and he was the greatest of them in his disregard for worldly matters. This is well known by necessity from his biography. When the Prophet ﷺ was given the choice at the end of his life between remaining in this life forever and then going to Paradise, or moving on to the company of Allah, he chose that which is with Allah over this lowly world. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ was lying down on a straw mat and it left marks on his side. Then when he woke up he began to rub his side. So I said, 'O Messenger of Allah! Will you allow us to spread something soft over this straw mat?' He replied, مَالِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ ظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا (I have nothing to do with this world. The parable of me and this world is like a rider who rests in the shade of a tree, then he passes on and leaves it.)" At-Tirmidhi and Ibn Majah both recorded this Hadith by way of Al-Mas'udi. At-Tirmidhi said, "Hasan Sahih." The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah (ﷺ) Then Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu 'Amr Al-Awza'i recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn 'Abbas, and statements like this can only be said from that which is Tawqif [meaning information that the Prophet ﷺ informed him of]. A Mention of some of Allah's Favors upon the Messenger Enumerating His favors upon the Messenger ﷺ, Allah says: أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ (Did He not find you an orphan and gave you a refuge?) This refers to the fact that his father died while his mother was still pregnant with him, and his mother, Aminah bint Wahb died when he was only six years old. After this he was under the guardianship of his grandfather, 'Abdul-Muttalib, until he died when Muhammad ﷺ was eight years old. Then his uncle, Abu Talib took responsibility for him and continued to protect him, assist him, elavate his status, honor him, and even restrain his people from harming him when he was forty years of age and Allah commissioned him with the prophethood. Even with this, Abu Talib continued to follow the religion of his people, worshipping idols. All of this took place by the divine decree of Allah and His decree is most excellent. Until Abu Talib died a short time before the Hijrah. After this (Abu Talib's death) the foolish and ignorant people of the Quraysh began to attack him, so Allah chose for him to migrate away from them to the city of Al-Aws and Al-Khazraj among those who helped him (in Al-Madinah). Allah caused his Sunnah to be spread in the most perfect and complete manner. Then, when he arrived at their city, they gave him shelter, supported him, defended him and fought before him (against the enemies of Islam) – may Allah be pleased with all of them. All of this was from Allah's protection for him, guarding over him and caring for him. Then Allah says, وَوَجَدَكَ ضَالًّا فَهَدَىٰ (He found you unaware and guided you?) This is similar to Allah's saying, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا (And thus We have sent to you a Ruh from Our command. you knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of our servants We will...)(42:52) Allah says, وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ (And He found you poor and made you rich?) meaning, 'you were poor having dependents, so Allah made you wealthy and independent of all others besides Him.' Thus, Allah combined for him the two positions: the one who is poor and patient, and the one who is wealthy and thankful. In the Two Sahihs it has been recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ (Wealth is not determined by abundance of possessions, but wealth is the richness of the soul.) In Sahih Muslim, it is recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.) How should this Bounty be responded to? Then Allah says, فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ (Therefore, treat not the orphan with oppression.) meaning, 'just as you were an orphan and Allah sheltered you, then do not oppress the orphan.' In other words, 'do not humiliate him, scorn him or despise him. Rather, you should be kind and gentle to him.' Qatadah said, "Be like a merciful father to the orphan." وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) meaning, 'just as you were astray and Allah guided you, then do not scorn the one who asks for knowledge seeking to be guided.' Ibn Ishaq said, وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) "This means do not be oppressive, arrogant, wicked, or mean to the weak among Allah's servants." Qatadah said, "This means respond to the poor with mercy and gentleness." وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (And procalim the grace of your Lord.) meaning, 'just as you were poor and needy, and Allah made you wealthy, then tell about Allah's favor upon you.' Abu Dawud recorded from Abu Hurayrah that the Prophet ﷺ said, لَا يَشْكُرُ اللهَ مَنْ لَا يَشْكُرُ النَّاسَ (Whoever is not thankful to the people, then he is not thankful to Allah.) At-Tirmidhi also recorded this Hadith and he said, "Sahih". Abu Dawud recorded from Jabir that the Prophet ﷺ said, مَنْ أُبْلِيَ بَلَاءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَمَنْ كَتَمَهُ فَقَدْ كَفَرَهُ (Whoever overcomes some test (i.e., calamity) and mentions it (to others), then he is indeed thankful. And whoever conceals it, then indeed he was ungrateful.) Abu Dawud was alone in recording this Hadith. This is the end of the Tafsir of Surat Ad-Duha, and unto Allah is due all praise and thanks.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ - وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ - وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ - أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ - وَوَجَدَكَ ضَالًّا فَهَدَىٰ - وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ - فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ - وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ - وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (1. By the forenoon.)(2. By the night when it darkens.)(3. Your Lord has neither forsaken you nor hates you.)(4. And indeed the Hereafter is better for you than the present.)(5. And verily, your Lord will give you so that you shall be well-pleased.)(6. Did He not find you an orphan and gave you a refuge?)(7. And He found you unaware and guided you?)(8. And He found you poor and made you rich?)(9. Therefore, treat not the orphan with oppression.)(10. And repulse not the one who asks.)(11. And proclaim the grace of your Lord.) The Reason for the Revelation of Surat Ad-Duha Imam Ahmad recorded from Jundub that he said, "The Prophet ﷺ became ill, so he did not stand for prayer for a night or two. Then a woman came and said, 'O Muhammad! I think that your devil has finally left you.' So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)" Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir, all recorded this Hadith. This Jundub (who narrated it) is Ibn 'Abdullah Al-Bajali Al-'Alaqi. In a narration from Al-Aswad bin Qays, he said that he heard Jundub say that Jibril was slow in coming to the Messenger of Allah ﷺ. So the idolators said, "Muhammad's Lord has abandoned him." So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.) وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.) Al-'Awfi reported from Ibn 'Abbas, "When the Qur'an was revealed to the Messenger of Allah ﷺ, Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah ﷺ was affected by this. Then the idolators began to say, 'His Lord has abandoned him and hates him.' So Allah revealed, مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (Your Lord has neither forsaken you nor hates you.)" In this, Allah is swearing by the forenoon and the light that He has placed in it. وَالَّيْلِ إِذَا سَجَىٰ (By the night when it darkens (Saja).) meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creator of this (light) and that (darkness). This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ By the night as it envelops. By the Day as it appears.) (92:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.)(6:96) Allah then says, مَا وَدَّعَكَ رَبُّكَ (Your Lord has neither forsaken you) meaning, 'He has not abandoned you.' وَمَا قَلَىٰ (nor hates (Qala) you.) meaning, 'He does not hate you.' The Hereafter is Better Than This First Life وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ (And indeed the Hereafter is better for you than the present.) meaning, the abode of the Hereafter is better for you than this current abode. For this reason the Messenger of Allah ﷺ used to be the most abstinent of the people concerning the worldly things, and he was the greatest of them in his disregard for worldly matters. This is well known by necessity from his biography. When the Prophet ﷺ was given the choice at the end of his life between remaining in this life forever and then going to Paradise, or moving on to the company of Allah, he chose that which is with Allah over this lowly world. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ was lying down on a straw mat and it left marks on his side. Then when he woke up he began to rub his side. So I said, 'O Messenger of Allah! Will you allow us to spread something soft over this straw mat?' He replied, مَالِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ ظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا (I have nothing to do with this world. The parable of me and this world is like a rider who rests in the shade of a tree, then he passes on and leaves it.)" At-Tirmidhi and Ibn Majah both recorded this Hadith by way of Al-Mas'udi. At-Tirmidhi said, "Hasan Sahih." The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah (ﷺ) Then Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu 'Amr Al-Awza'i recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn 'Abbas, and statements like this can only be said from that which is Tawqif [meaning information that the Prophet ﷺ informed him of]. A Mention of some of Allah's Favors upon the Messenger Enumerating His favors upon the Messenger ﷺ, Allah says: أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ (Did He not find you an orphan and gave you a refuge?) This refers to the fact that his father died while his mother was still pregnant with him, and his mother, Aminah bint Wahb died when he was only six years old. After this he was under the guardianship of his grandfather, 'Abdul-Muttalib, until he died when Muhammad ﷺ was eight years old. Then his uncle, Abu Talib took responsibility for him and continued to protect him, assist him, elavate his status, honor him, and even restrain his people from harming him when he was forty years of age and Allah commissioned him with the prophethood. Even with this, Abu Talib continued to follow the religion of his people, worshipping idols. All of this took place by the divine decree of Allah and His decree is most excellent. Until Abu Talib died a short time before the Hijrah. After this (Abu Talib's death) the foolish and ignorant people of the Quraysh began to attack him, so Allah chose for him to migrate away from them to the city of Al-Aws and Al-Khazraj among those who helped him (in Al-Madinah). Allah caused his Sunnah to be spread in the most perfect and complete manner. Then, when he arrived at their city, they gave him shelter, supported him, defended him and fought before him (against the enemies of Islam) – may Allah be pleased with all of them. All of this was from Allah's protection for him, guarding over him and caring for him. Then Allah says, وَوَجَدَكَ ضَالًّا فَهَدَىٰ (He found you unaware and guided you?) This is similar to Allah's saying, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا (And thus We have sent to you a Ruh from Our command. you knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of our servants We will...)(42:52) Allah says, وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ (And He found you poor and made you rich?) meaning, 'you were poor having dependents, so Allah made you wealthy and independent of all others besides Him.' Thus, Allah combined for him the two positions: the one who is poor and patient, and the one who is wealthy and thankful. In the Two Sahihs it has been recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ (Wealth is not determined by abundance of possessions, but wealth is the richness of the soul.) In Sahih Muslim, it is recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.) How should this Bounty be responded to? Then Allah says, فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ (Therefore, treat not the orphan with oppression.) meaning, 'just as you were an orphan and Allah sheltered you, then do not oppress the orphan.' In other words, 'do not humiliate him, scorn him or despise him. Rather, you should be kind and gentle to him.' Qatadah said, "Be like a merciful father to the orphan." وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) meaning, 'just as you were astray and Allah guided you, then do not scorn the one who asks for knowledge seeking to be guided.' Ibn Ishaq said, وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) "This means do not be oppressive, arrogant, wicked, or mean to the weak among Allah's servants." Qatadah said, "This means respond to the poor with mercy and gentleness." وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (And procalim the grace of your Lord.) meaning, 'just as you were poor and needy, and Allah made you wealthy, then tell about Allah's favor upon you.' Abu Dawud recorded from Abu Hurayrah that the Prophet ﷺ said, لَا يَشْكُرُ اللهَ مَنْ لَا يَشْكُرُ النَّاسَ (Whoever is not thankful to the people, then he is not thankful to Allah.) At-Tirmidhi also recorded this Hadith and he said, "Sahih". Abu Dawud recorded from Jabir that the Prophet ﷺ said, مَنْ أُبْلِيَ بَلَاءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَمَنْ كَتَمَهُ فَقَدْ كَفَرَهُ (Whoever overcomes some test (i.e., calamity) and mentions it (to others), then he is indeed thankful. And whoever conceals it, then indeed he was ungrateful.) Abu Dawud was alone in recording this Hadith. This is the end of the Tafsir of Surat Ad-Duha, and unto Allah is due all praise and thanks.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ - وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ - وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ - أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ - وَوَجَدَكَ ضَالًّا فَهَدَىٰ - وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ - فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ - وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ - وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (1. By the forenoon.)(2. By the night when it darkens.)(3. Your Lord has neither forsaken you nor hates you.)(4. And indeed the Hereafter is better for you than the present.)(5. And verily, your Lord will give you so that you shall be well-pleased.)(6. Did He not find you an orphan and gave you a refuge?)(7. And He found you unaware and guided you?)(8. And He found you poor and made you rich?)(9. Therefore, treat not the orphan with oppression.)(10. And repulse not the one who asks.)(11. And proclaim the grace of your Lord.) The Reason for the Revelation of Surat Ad-Duha Imam Ahmad recorded from Jundub that he said, "The Prophet ﷺ became ill, so he did not stand for prayer for a night or two. Then a woman came and said, 'O Muhammad! I think that your devil has finally left you.' So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)" Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir, all recorded this Hadith. This Jundub (who narrated it) is Ibn 'Abdullah Al-Bajali Al-'Alaqi. In a narration from Al-Aswad bin Qays, he said that he heard Jundub say that Jibril was slow in coming to the Messenger of Allah ﷺ. So the idolators said, "Muhammad's Lord has abandoned him." So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.) وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.) Al-'Awfi reported from Ibn 'Abbas, "When the Qur'an was revealed to the Messenger of Allah ﷺ, Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah ﷺ was affected by this. Then the idolators began to say, 'His Lord has abandoned him and hates him.' So Allah revealed, مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (Your Lord has neither forsaken you nor hates you.)" In this, Allah is swearing by the forenoon and the light that He has placed in it. وَالَّيْلِ إِذَا سَجَىٰ (By the night when it darkens (Saja).) meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creator of this (light) and that (darkness). This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ By the night as it envelops. By the Day as it appears.) (92:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.)(6:96) Allah then says, مَا وَدَّعَكَ رَبُّكَ (Your Lord has neither forsaken you) meaning, 'He has not abandoned you.' وَمَا قَلَىٰ (nor hates (Qala) you.) meaning, 'He does not hate you.' The Hereafter is Better Than This First Life وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ (And indeed the Hereafter is better for you than the present.) meaning, the abode of the Hereafter is better for you than this current abode. For this reason the Messenger of Allah ﷺ used to be the most abstinent of the people concerning the worldly things, and he was the greatest of them in his disregard for worldly matters. This is well known by necessity from his biography. When the Prophet ﷺ was given the choice at the end of his life between remaining in this life forever and then going to Paradise, or moving on to the company of Allah, he chose that which is with Allah over this lowly world. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ was lying down on a straw mat and it left marks on his side. Then when he woke up he began to rub his side. So I said, 'O Messenger of Allah! Will you allow us to spread something soft over this straw mat?' He replied, مَالِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ ظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا (I have nothing to do with this world. The parable of me and this world is like a rider who rests in the shade of a tree, then he passes on and leaves it.)" At-Tirmidhi and Ibn Majah both recorded this Hadith by way of Al-Mas'udi. At-Tirmidhi said, "Hasan Sahih." The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah (ﷺ) Then Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu 'Amr Al-Awza'i recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn 'Abbas, and statements like this can only be said from that which is Tawqif [meaning information that the Prophet ﷺ informed him of]. A Mention of some of Allah's Favors upon the Messenger Enumerating His favors upon the Messenger ﷺ, Allah says: أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ (Did He not find you an orphan and gave you a refuge?) This refers to the fact that his father died while his mother was still pregnant with him, and his mother, Aminah bint Wahb died when he was only six years old. After this he was under the guardianship of his grandfather, 'Abdul-Muttalib, until he died when Muhammad ﷺ was eight years old. Then his uncle, Abu Talib took responsibility for him and continued to protect him, assist him, elavate his status, honor him, and even restrain his people from harming him when he was forty years of age and Allah commissioned him with the prophethood. Even with this, Abu Talib continued to follow the religion of his people, worshipping idols. All of this took place by the divine decree of Allah and His decree is most excellent. Until Abu Talib died a short time before the Hijrah. After this (Abu Talib's death) the foolish and ignorant people of the Quraysh began to attack him, so Allah chose for him to migrate away from them to the city of Al-Aws and Al-Khazraj among those who helped him (in Al-Madinah). Allah caused his Sunnah to be spread in the most perfect and complete manner. Then, when he arrived at their city, they gave him shelter, supported him, defended him and fought before him (against the enemies of Islam) – may Allah be pleased with all of them. All of this was from Allah's protection for him, guarding over him and caring for him. Then Allah says, وَوَجَدَكَ ضَالًّا فَهَدَىٰ (He found you unaware and guided you?) This is similar to Allah's saying, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا (And thus We have sent to you a Ruh from Our command. you knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of our servants We will...)(42:52) Allah says, وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ (And He found you poor and made you rich?) meaning, 'you were poor having dependents, so Allah made you wealthy and independent of all others besides Him.' Thus, Allah combined for him the two positions: the one who is poor and patient, and the one who is wealthy and thankful. In the Two Sahihs it has been recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ (Wealth is not determined by abundance of possessions, but wealth is the richness of the soul.) In Sahih Muslim, it is recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.) How should this Bounty be responded to? Then Allah says, فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ (Therefore, treat not the orphan with oppression.) meaning, 'just as you were an orphan and Allah sheltered you, then do not oppress the orphan.' In other words, 'do not humiliate him, scorn him or despise him. Rather, you should be kind and gentle to him.' Qatadah said, "Be like a merciful father to the orphan." وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) meaning, 'just as you were astray and Allah guided you, then do not scorn the one who asks for knowledge seeking to be guided.' Ibn Ishaq said, وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) "This means do not be oppressive, arrogant, wicked, or mean to the weak among Allah's servants." Qatadah said, "This means respond to the poor with mercy and gentleness." وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (And procalim the grace of your Lord.) meaning, 'just as you were poor and needy, and Allah made you wealthy, then tell about Allah's favor upon you.' Abu Dawud recorded from Abu Hurayrah that the Prophet ﷺ said, لَا يَشْكُرُ اللهَ مَنْ لَا يَشْكُرُ النَّاسَ (Whoever is not thankful to the people, then he is not thankful to Allah.) At-Tirmidhi also recorded this Hadith and he said, "Sahih". Abu Dawud recorded from Jabir that the Prophet ﷺ said, مَنْ أُبْلِيَ بَلَاءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَمَنْ كَتَمَهُ فَقَدْ كَفَرَهُ (Whoever overcomes some test (i.e., calamity) and mentions it (to others), then he is indeed thankful. And whoever conceals it, then indeed he was ungrateful.) Abu Dawud was alone in recording this Hadith. This is the end of the Tafsir of Surat Ad-Duha, and unto Allah is due all praise and thanks.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ - وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ - وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ - أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ - وَوَجَدَكَ ضَالًّا فَهَدَىٰ - وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ - فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ - وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ - وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (1. By the forenoon.)(2. By the night when it darkens.)(3. Your Lord has neither forsaken you nor hates you.)(4. And indeed the Hereafter is better for you than the present.)(5. And verily, your Lord will give you so that you shall be well-pleased.)(6. Did He not find you an orphan and gave you a refuge?)(7. And He found you unaware and guided you?)(8. And He found you poor and made you rich?)(9. Therefore, treat not the orphan with oppression.)(10. And repulse not the one who asks.)(11. And proclaim the grace of your Lord.) The Reason for the Revelation of Surat Ad-Duha Imam Ahmad recorded from Jundub that he said, "The Prophet ﷺ became ill, so he did not stand for prayer for a night or two. Then a woman came and said, 'O Muhammad! I think that your devil has finally left you.' So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)" Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir, all recorded this Hadith. This Jundub (who narrated it) is Ibn 'Abdullah Al-Bajali Al-'Alaqi. In a narration from Al-Aswad bin Qays, he said that he heard Jundub say that Jibril was slow in coming to the Messenger of Allah ﷺ. So the idolators said, "Muhammad's Lord has abandoned him." So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.) وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.) Al-'Awfi reported from Ibn 'Abbas, "When the Qur'an was revealed to the Messenger of Allah ﷺ, Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah ﷺ was affected by this. Then the idolators began to say, 'His Lord has abandoned him and hates him.' So Allah revealed, مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (Your Lord has neither forsaken you nor hates you.)" In this, Allah is swearing by the forenoon and the light that He has placed in it. وَالَّيْلِ إِذَا سَجَىٰ (By the night when it darkens (Saja).) meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creator of this (light) and that (darkness). This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ By the night as it envelops. By the Day as it appears.) (92:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.)(6:96) Allah then says, مَا وَدَّعَكَ رَبُّكَ (Your Lord has neither forsaken you) meaning, 'He has not abandoned you.' وَمَا قَلَىٰ (nor hates (Qala) you.) meaning, 'He does not hate you.' The Hereafter is Better Than This First Life وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ (And indeed the Hereafter is better for you than the present.) meaning, the abode of the Hereafter is better for you than this current abode. For this reason the Messenger of Allah ﷺ used to be the most abstinent of the people concerning the worldly things, and he was the greatest of them in his disregard for worldly matters. This is well known by necessity from his biography. When the Prophet ﷺ was given the choice at the end of his life between remaining in this life forever and then going to Paradise, or moving on to the company of Allah, he chose that which is with Allah over this lowly world. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ was lying down on a straw mat and it left marks on his side. Then when he woke up he began to rub his side. So I said, 'O Messenger of Allah! Will you allow us to spread something soft over this straw mat?' He replied, مَالِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ ظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا (I have nothing to do with this world. The parable of me and this world is like a rider who rests in the shade of a tree, then he passes on and leaves it.)" At-Tirmidhi and Ibn Majah both recorded this Hadith by way of Al-Mas'udi. At-Tirmidhi said, "Hasan Sahih." The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah (ﷺ) Then Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu 'Amr Al-Awza'i recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn 'Abbas, and statements like this can only be said from that which is Tawqif [meaning information that the Prophet ﷺ informed him of]. A Mention of some of Allah's Favors upon the Messenger Enumerating His favors upon the Messenger ﷺ, Allah says: أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ (Did He not find you an orphan and gave you a refuge?) This refers to the fact that his father died while his mother was still pregnant with him, and his mother, Aminah bint Wahb died when he was only six years old. After this he was under the guardianship of his grandfather, 'Abdul-Muttalib, until he died when Muhammad ﷺ was eight years old. Then his uncle, Abu Talib took responsibility for him and continued to protect him, assist him, elavate his status, honor him, and even restrain his people from harming him when he was forty years of age and Allah commissioned him with the prophethood. Even with this, Abu Talib continued to follow the religion of his people, worshipping idols. All of this took place by the divine decree of Allah and His decree is most excellent. Until Abu Talib died a short time before the Hijrah. After this (Abu Talib's death) the foolish and ignorant people of the Quraysh began to attack him, so Allah chose for him to migrate away from them to the city of Al-Aws and Al-Khazraj among those who helped him (in Al-Madinah). Allah caused his Sunnah to be spread in the most perfect and complete manner. Then, when he arrived at their city, they gave him shelter, supported him, defended him and fought before him (against the enemies of Islam) – may Allah be pleased with all of them. All of this was from Allah's protection for him, guarding over him and caring for him. Then Allah says, وَوَجَدَكَ ضَالًّا فَهَدَىٰ (He found you unaware and guided you?) This is similar to Allah's saying, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا (And thus We have sent to you a Ruh from Our command. you knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of our servants We will...)(42:52) Allah says, وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ (And He found you poor and made you rich?) meaning, 'you were poor having dependents, so Allah made you wealthy and independent of all others besides Him.' Thus, Allah combined for him the two positions: the one who is poor and patient, and the one who is wealthy and thankful. In the Two Sahihs it has been recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ (Wealth is not determined by abundance of possessions, but wealth is the richness of the soul.) In Sahih Muslim, it is recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.) How should this Bounty be responded to? Then Allah says, فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ (Therefore, treat not the orphan with oppression.) meaning, 'just as you were an orphan and Allah sheltered you, then do not oppress the orphan.' In other words, 'do not humiliate him, scorn him or despise him. Rather, you should be kind and gentle to him.' Qatadah said, "Be like a merciful father to the orphan." وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) meaning, 'just as you were astray and Allah guided you, then do not scorn the one who asks for knowledge seeking to be guided.' Ibn Ishaq said, وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) "This means do not be oppressive, arrogant, wicked, or mean to the weak among Allah's servants." Qatadah said, "This means respond to the poor with mercy and gentleness." وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (And procalim the grace of your Lord.) meaning, 'just as you were poor and needy, and Allah made you wealthy, then tell about Allah's favor upon you.' Abu Dawud recorded from Abu Hurayrah that the Prophet ﷺ said, لَا يَشْكُرُ اللهَ مَنْ لَا يَشْكُرُ النَّاسَ (Whoever is not thankful to the people, then he is not thankful to Allah.) At-Tirmidhi also recorded this Hadith and he said, "Sahih". Abu Dawud recorded from Jabir that the Prophet ﷺ said, مَنْ أُبْلِيَ بَلَاءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَمَنْ كَتَمَهُ فَقَدْ كَفَرَهُ (Whoever overcomes some test (i.e., calamity) and mentions it (to others), then he is indeed thankful. And whoever conceals it, then indeed he was ungrateful.) Abu Dawud was alone in recording this Hadith. This is the end of the Tafsir of Surat Ad-Duha, and unto Allah is due all praise and thanks.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ - وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ - وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ - أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ - وَوَجَدَكَ ضَالًّا فَهَدَىٰ - وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ - فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ - وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ - وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (1. By the forenoon.)(2. By the night when it darkens.)(3. Your Lord has neither forsaken you nor hates you.)(4. And indeed the Hereafter is better for you than the present.)(5. And verily, your Lord will give you so that you shall be well-pleased.)(6. Did He not find you an orphan and gave you a refuge?)(7. And He found you unaware and guided you?)(8. And He found you poor and made you rich?)(9. Therefore, treat not the orphan with oppression.)(10. And repulse not the one who asks.)(11. And proclaim the grace of your Lord.) The Reason for the Revelation of Surat Ad-Duha Imam Ahmad recorded from Jundub that he said, "The Prophet ﷺ became ill, so he did not stand for prayer for a night or two. Then a woman came and said, 'O Muhammad! I think that your devil has finally left you.' So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)" Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir, all recorded this Hadith. This Jundub (who narrated it) is Ibn 'Abdullah Al-Bajali Al-'Alaqi. In a narration from Al-Aswad bin Qays, he said that he heard Jundub say that Jibril was slow in coming to the Messenger of Allah ﷺ. So the idolators said, "Muhammad's Lord has abandoned him." So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.) وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.) Al-'Awfi reported from Ibn 'Abbas, "When the Qur'an was revealed to the Messenger of Allah ﷺ, Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah ﷺ was affected by this. Then the idolators began to say, 'His Lord has abandoned him and hates him.' So Allah revealed, مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (Your Lord has neither forsaken you nor hates you.)" In this, Allah is swearing by the forenoon and the light that He has placed in it. وَالَّيْلِ إِذَا سَجَىٰ (By the night when it darkens (Saja).) meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creator of this (light) and that (darkness). This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ By the night as it envelops. By the Day as it appears.) (92:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.)(6:96) Allah then says, مَا وَدَّعَكَ رَبُّكَ (Your Lord has neither forsaken you) meaning, 'He has not abandoned you.' وَمَا قَلَىٰ (nor hates (Qala) you.) meaning, 'He does not hate you.' The Hereafter is Better Than This First Life وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ (And indeed the Hereafter is better for you than the present.) meaning, the abode of the Hereafter is better for you than this current abode. For this reason the Messenger of Allah ﷺ used to be the most abstinent of the people concerning the worldly things, and he was the greatest of them in his disregard for worldly matters. This is well known by necessity from his biography. When the Prophet ﷺ was given the choice at the end of his life between remaining in this life forever and then going to Paradise, or moving on to the company of Allah, he chose that which is with Allah over this lowly world. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ was lying down on a straw mat and it left marks on his side. Then when he woke up he began to rub his side. So I said, 'O Messenger of Allah! Will you allow us to spread something soft over this straw mat?' He replied, مَالِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ ظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا (I have nothing to do with this world. The parable of me and this world is like a rider who rests in the shade of a tree, then he passes on and leaves it.)" At-Tirmidhi and Ibn Majah both recorded this Hadith by way of Al-Mas'udi. At-Tirmidhi said, "Hasan Sahih." The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah (ﷺ) Then Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu 'Amr Al-Awza'i recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn 'Abbas, and statements like this can only be said from that which is Tawqif [meaning information that the Prophet ﷺ informed him of]. A Mention of some of Allah's Favors upon the Messenger Enumerating His favors upon the Messenger ﷺ, Allah says: أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ (Did He not find you an orphan and gave you a refuge?) This refers to the fact that his father died while his mother was still pregnant with him, and his mother, Aminah bint Wahb died when he was only six years old. After this he was under the guardianship of his grandfather, 'Abdul-Muttalib, until he died when Muhammad ﷺ was eight years old. Then his uncle, Abu Talib took responsibility for him and continued to protect him, assist him, elavate his status, honor him, and even restrain his people from harming him when he was forty years of age and Allah commissioned him with the prophethood. Even with this, Abu Talib continued to follow the religion of his people, worshipping idols. All of this took place by the divine decree of Allah and His decree is most excellent. Until Abu Talib died a short time before the Hijrah. After this (Abu Talib's death) the foolish and ignorant people of the Quraysh began to attack him, so Allah chose for him to migrate away from them to the city of Al-Aws and Al-Khazraj among those who helped him (in Al-Madinah). Allah caused his Sunnah to be spread in the most perfect and complete manner. Then, when he arrived at their city, they gave him shelter, supported him, defended him and fought before him (against the enemies of Islam) – may Allah be pleased with all of them. All of this was from Allah's protection for him, guarding over him and caring for him. Then Allah says, وَوَجَدَكَ ضَالًّا فَهَدَىٰ (He found you unaware and guided you?) This is similar to Allah's saying, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا (And thus We have sent to you a Ruh from Our command. you knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of our servants We will...)(42:52) Allah says, وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ (And He found you poor and made you rich?) meaning, 'you were poor having dependents, so Allah made you wealthy and independent of all others besides Him.' Thus, Allah combined for him the two positions: the one who is poor and patient, and the one who is wealthy and thankful. In the Two Sahihs it has been recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ (Wealth is not determined by abundance of possessions, but wealth is the richness of the soul.) In Sahih Muslim, it is recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.) How should this Bounty be responded to? Then Allah says, فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ (Therefore, treat not the orphan with oppression.) meaning, 'just as you were an orphan and Allah sheltered you, then do not oppress the orphan.' In other words, 'do not humiliate him, scorn him or despise him. Rather, you should be kind and gentle to him.' Qatadah said, "Be like a merciful father to the orphan." وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) meaning, 'just as you were astray and Allah guided you, then do not scorn the one who asks for knowledge seeking to be guided.' Ibn Ishaq said, وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) "This means do not be oppressive, arrogant, wicked, or mean to the weak among Allah's servants." Qatadah said, "This means respond to the poor with mercy and gentleness." وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (And procalim the grace of your Lord.) meaning, 'just as you were poor and needy, and Allah made you wealthy, then tell about Allah's favor upon you.' Abu Dawud recorded from Abu Hurayrah that the Prophet ﷺ said, لَا يَشْكُرُ اللهَ مَنْ لَا يَشْكُرُ النَّاسَ (Whoever is not thankful to the people, then he is not thankful to Allah.) At-Tirmidhi also recorded this Hadith and he said, "Sahih". Abu Dawud recorded from Jabir that the Prophet ﷺ said, مَنْ أُبْلِيَ بَلَاءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَمَنْ كَتَمَهُ فَقَدْ كَفَرَهُ (Whoever overcomes some test (i.e., calamity) and mentions it (to others), then he is indeed thankful. And whoever conceals it, then indeed he was ungrateful.) Abu Dawud was alone in recording this Hadith. This is the end of the Tafsir of Surat Ad-Duha, and unto Allah is due all praise and thanks.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ - وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ - وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ - أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ - وَوَجَدَكَ ضَالًّا فَهَدَىٰ - وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ - فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ - وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ - وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (1. By the forenoon.)(2. By the night when it darkens.)(3. Your Lord has neither forsaken you nor hates you.)(4. And indeed the Hereafter is better for you than the present.)(5. And verily, your Lord will give you so that you shall be well-pleased.)(6. Did He not find you an orphan and gave you a refuge?)(7. And He found you unaware and guided you?)(8. And He found you poor and made you rich?)(9. Therefore, treat not the orphan with oppression.)(10. And repulse not the one who asks.)(11. And proclaim the grace of your Lord.) The Reason for the Revelation of Surat Ad-Duha Imam Ahmad recorded from Jundub that he said, "The Prophet ﷺ became ill, so he did not stand for prayer for a night or two. Then a woman came and said, 'O Muhammad! I think that your devil has finally left you.' So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)" Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir, all recorded this Hadith. This Jundub (who narrated it) is Ibn 'Abdullah Al-Bajali Al-'Alaqi. In a narration from Al-Aswad bin Qays, he said that he heard Jundub say that Jibril was slow in coming to the Messenger of Allah ﷺ. So the idolators said, "Muhammad's Lord has abandoned him." So Allah revealed, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.) وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.) Al-'Awfi reported from Ibn 'Abbas, "When the Qur'an was revealed to the Messenger of Allah ﷺ, Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah ﷺ was affected by this. Then the idolators began to say, 'His Lord has abandoned him and hates him.' So Allah revealed, مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (Your Lord has neither forsaken you nor hates you.)" In this, Allah is swearing by the forenoon and the light that He has placed in it. وَالَّيْلِ إِذَا سَجَىٰ (By the night when it darkens (Saja).) meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creator of this (light) and that (darkness). This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ By the night as it envelops. By the Day as it appears.) (92:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.)(6:96) Allah then says, مَا وَدَّعَكَ رَبُّكَ (Your Lord has neither forsaken you) meaning, 'He has not abandoned you.' وَمَا قَلَىٰ (nor hates (Qala) you.) meaning, 'He does not hate you.' The Hereafter is Better Than This First Life وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ (And indeed the Hereafter is better for you than the present.) meaning, the abode of the Hereafter is better for you than this current abode. For this reason the Messenger of Allah ﷺ used to be the most abstinent of the people concerning the worldly things, and he was the greatest of them in his disregard for worldly matters. This is well known by necessity from his biography. When the Prophet ﷺ was given the choice at the end of his life between remaining in this life forever and then going to Paradise, or moving on to the company of Allah, he chose that which is with Allah over this lowly world. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ was lying down on a straw mat and it left marks on his side. Then when he woke up he began to rub his side. So I said, 'O Messenger of Allah! Will you allow us to spread something soft over this straw mat?' He replied, مَالِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ ظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا (I have nothing to do with this world. The parable of me and this world is like a rider who rests in the shade of a tree, then he passes on and leaves it.)" At-Tirmidhi and Ibn Majah both recorded this Hadith by way of Al-Mas'udi. At-Tirmidhi said, "Hasan Sahih." The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah (ﷺ) Then Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu 'Amr Al-Awza'i recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ (And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn 'Abbas, and statements like this can only be said from that which is Tawqif [meaning information that the Prophet ﷺ informed him of]. A Mention of some of Allah's Favors upon the Messenger Enumerating His favors upon the Messenger ﷺ, Allah says: أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ (Did He not find you an orphan and gave you a refuge?) This refers to the fact that his father died while his mother was still pregnant with him, and his mother, Aminah bint Wahb died when he was only six years old. After this he was under the guardianship of his grandfather, 'Abdul-Muttalib, until he died when Muhammad ﷺ was eight years old. Then his uncle, Abu Talib took responsibility for him and continued to protect him, assist him, elavate his status, honor him, and even restrain his people from harming him when he was forty years of age and Allah commissioned him with the prophethood. Even with this, Abu Talib continued to follow the religion of his people, worshipping idols. All of this took place by the divine decree of Allah and His decree is most excellent. Until Abu Talib died a short time before the Hijrah. After this (Abu Talib's death) the foolish and ignorant people of the Quraysh began to attack him, so Allah chose for him to migrate away from them to the city of Al-Aws and Al-Khazraj among those who helped him (in Al-Madinah). Allah caused his Sunnah to be spread in the most perfect and complete manner. Then, when he arrived at their city, they gave him shelter, supported him, defended him and fought before him (against the enemies of Islam) – may Allah be pleased with all of them. All of this was from Allah's protection for him, guarding over him and caring for him. Then Allah says, وَوَجَدَكَ ضَالًّا فَهَدَىٰ (He found you unaware and guided you?) This is similar to Allah's saying, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا (And thus We have sent to you a Ruh from Our command. you knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of our servants We will...)(42:52) Allah says, وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ (And He found you poor and made you rich?) meaning, 'you were poor having dependents, so Allah made you wealthy and independent of all others besides Him.' Thus, Allah combined for him the two positions: the one who is poor and patient, and the one who is wealthy and thankful. In the Two Sahihs it has been recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ (Wealth is not determined by abundance of possessions, but wealth is the richness of the soul.) In Sahih Muslim, it is recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.) How should this Bounty be responded to? Then Allah says, فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ (Therefore, treat not the orphan with oppression.) meaning, 'just as you were an orphan and Allah sheltered you, then do not oppress the orphan.' In other words, 'do not humiliate him, scorn him or despise him. Rather, you should be kind and gentle to him.' Qatadah said, "Be like a merciful father to the orphan." وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) meaning, 'just as you were astray and Allah guided you, then do not scorn the one who asks for knowledge seeking to be guided.' Ibn Ishaq said, وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (And repulse not the one who asks.) "This means do not be oppressive, arrogant, wicked, or mean to the weak among Allah's servants." Qatadah said, "This means respond to the poor with mercy and gentleness." وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (And procalim the grace of your Lord.) meaning, 'just as you were poor and needy, and Allah made you wealthy, then tell about Allah's favor upon you.' Abu Dawud recorded from Abu Hurayrah that the Prophet ﷺ said, لَا يَشْكُرُ اللهَ مَنْ لَا يَشْكُرُ النَّاسَ (Whoever is not thankful to the people, then he is not thankful to Allah.) At-Tirmidhi also recorded this Hadith and he said, "Sahih". Abu Dawud recorded from Jabir that the Prophet ﷺ said, مَنْ أُبْلِيَ بَلَاءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَمَنْ كَتَمَهُ فَقَدْ كَفَرَهُ (Whoever overcomes some test (i.e., calamity) and mentions it (to others), then he is indeed thankful. And whoever conceals it, then indeed he was ungrateful.) Abu Dawud was alone in recording this Hadith. This is the end of the Tafsir of Surat Ad-Duha, and unto Allah is due all praise and thanks.