Tafsir Ibn Kathir — Ash-Sharh 94:1 – Az-Zalzalah 99:8

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ - وَوَضَعْنَا عَنكَ وِزْرَكَ - الَّذِي أَنقَضَ ظَهْرَكَ - وَرَفَعْنَا لَكَ ذِكْرَكَ - فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا - فَإِذَا فَرَغْتَ فَانصَبْ - وَإِلَىٰ رَبِّكَ فَارْغَب (1. Have We not opened your breast for you?)(2. And removed from you your burden.)(3. Which weighed down your back?)(4. And have We not raised high your fame?)(5. Verily, along with every hardship is relief,)(6. Verily, along with every hardship is relief.)(7. So when you have finished, devote yourself to Allah's worship.)(8. And to your Lord turn intentions and hopes.) The Meaning of opening the Breast Allah says, أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (Have We not opened your breast for you?) meaning, 'have We not opened your chest for you.' This means, 'We illuminated it, and We made it spacious, vast and wide.' This is as Allah says, فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ (And whomsoever Allah wills to guide, He opens his breast to Islam.)(6:125) And just as Allah expanded his chest, He also made His Law vast, wide, accommodating and easy, containing no difficulty, hardship or burden. A Discussion of Allah's Favor upon His Messenger (ﷺ) Concerning Allah's statement, وَوَضَعْنَا عَنكَ وِزْرَكَ (And removed from you your burden.) This means لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ (That Allah may forgive you your sins of the past and the future.)(48:2) الَّذِي أَنقَضَ ظَهْرَكَ (Which weighed down your back?) Al-Inqad means the sound. And more than one of the Salaf has said concerning Allah's saying, الَّذِي أَنقَضَ ظَهْرَكَ (Which weighed down your back?) meaning, 'its burden weighed heavy upon you.' The Meaning of raising the Fame of the Prophet (ﷺ) Allah then said, وَرَفَعْنَا لَكَ ذِكْرَكَ (And have We not raised high your fame?) Mujahid said, "I (Allah) am not remembered except that you are remembered with Me: I bear witness that there is no God worthy of worship except Allah, and that Muhammad is the Messenger of Allah." Qatadah said, "Allah raised his fame in this life and in the Hereafter. There is no one who gives a sermon, declares the Testimony of Faith (Shahadah), or prays a prayer (Salah) except that he proclaims it: I bear witness that there is no God worthy of worship except Allah, and that Muhammad is the Messenger of Allah." Ease after Difficulty Concerning Allah's saying, فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا (Verily along with every hardship is relief. Verily along with every hardship is relief.) Allah informs that with difficulty there is ease, and then reaffirms this information (by repeating it). The Command to Remember Allah during Spare Time Allah says, فَإِذَا فَرَغْتَ فَانصَبْ - وَإِلَىٰ رَبِّكَ فَارْغَب (So when you have finished, devote yourself to Allah's worship. And to your Lord turn intentions and hopes.) meaning, 'when you have completed your worldy affairs and its tasks, and you have broken away from its routine, then get up to perform the worship, and stand for it with zeal, complete devotion and purify your intention and desire for your Lord.' Similar to this is the Prophet's statement in a Hadith that is agreed-upon to be authentic, (There is no prayer when the food is served, nor when the two foul things (excrement and urine) are pressing a person.) The Prophet ﷺ also said, (When the prayer has started and the dinner has been served, then begin with dinner.) Mujahid said concerning this Ayah, "When you are free from the worldy affairs, and you have stood to pray, then stand up for your Lord." This is the end of the Tafsir of Surah Alam Nashrah and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ - وَوَضَعْنَا عَنكَ وِزْرَكَ - الَّذِي أَنقَضَ ظَهْرَكَ - وَرَفَعْنَا لَكَ ذِكْرَكَ - فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا - فَإِذَا فَرَغْتَ فَانصَبْ - وَإِلَىٰ رَبِّكَ فَارْغَب (1. Have We not opened your breast for you?)(2. And removed from you your burden.)(3. Which weighed down your back?)(4. And have We not raised high your fame?)(5. Verily, along with every hardship is relief,)(6. Verily, along with every hardship is relief.)(7. So when you have finished, devote yourself to Allah's worship.)(8. And to your Lord turn intentions and hopes.) The Meaning of opening the Breast Allah says, أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (Have We not opened your breast for you?) meaning, 'have We not opened your chest for you.' This means, 'We illuminated it, and We made it spacious, vast and wide.' This is as Allah says, فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ (And whomsoever Allah wills to guide, He opens his breast to Islam.)(6:125) And just as Allah expanded his chest, He also made His Law vast, wide, accommodating and easy, containing no difficulty, hardship or burden. A Discussion of Allah's Favor upon His Messenger (ﷺ) Concerning Allah's statement, وَوَضَعْنَا عَنكَ وِزْرَكَ (And removed from you your burden.) This means لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ (That Allah may forgive you your sins of the past and the future.)(48:2) الَّذِي أَنقَضَ ظَهْرَكَ (Which weighed down your back?) Al-Inqad means the sound. And more than one of the Salaf has said concerning Allah's saying, الَّذِي أَنقَضَ ظَهْرَكَ (Which weighed down your back?) meaning, 'its burden weighed heavy upon you.' The Meaning of raising the Fame of the Prophet (ﷺ) Allah then said, وَرَفَعْنَا لَكَ ذِكْرَكَ (And have We not raised high your fame?) Mujahid said, "I (Allah) am not remembered except that you are remembered with Me: I bear witness that there is no God worthy of worship except Allah, and that Muhammad is the Messenger of Allah." Qatadah said, "Allah raised his fame in this life and in the Hereafter. There is no one who gives a sermon, declares the Testimony of Faith (Shahadah), or prays a prayer (Salah) except that he proclaims it: I bear witness that there is no God worthy of worship except Allah, and that Muhammad is the Messenger of Allah." Ease after Difficulty Concerning Allah's saying, فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا (Verily along with every hardship is relief. Verily along with every hardship is relief.) Allah informs that with difficulty there is ease, and then reaffirms this information (by repeating it). The Command to Remember Allah during Spare Time Allah says, فَإِذَا فَرَغْتَ فَانصَبْ - وَإِلَىٰ رَبِّكَ فَارْغَب (So when you have finished, devote yourself to Allah's worship. And to your Lord turn intentions and hopes.) meaning, 'when you have completed your worldy affairs and its tasks, and you have broken away from its routine, then get up to perform the worship, and stand for it with zeal, complete devotion and purify your intention and desire for your Lord.' Similar to this is the Prophet's statement in a Hadith that is agreed-upon to be authentic, (There is no prayer when the food is served, nor when the two foul things (excrement and urine) are pressing a person.) The Prophet ﷺ also said, (When the prayer has started and the dinner has been served, then begin with dinner.) Mujahid said concerning this Ayah, "When you are free from the worldy affairs, and you have stood to pray, then stand up for your Lord." This is the end of the Tafsir of Surah Alam Nashrah and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ - وَوَضَعْنَا عَنكَ وِزْرَكَ - الَّذِي أَنقَضَ ظَهْرَكَ - وَرَفَعْنَا لَكَ ذِكْرَكَ - فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا - فَإِذَا فَرَغْتَ فَانصَبْ - وَإِلَىٰ رَبِّكَ فَارْغَب (1. Have We not opened your breast for you?)(2. And removed from you your burden.)(3. Which weighed down your back?)(4. And have We not raised high your fame?)(5. Verily, along with every hardship is relief,)(6. Verily, along with every hardship is relief.)(7. So when you have finished, devote yourself to Allah's worship.)(8. And to your Lord turn intentions and hopes.) The Meaning of opening the Breast Allah says, أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (Have We not opened your breast for you?) meaning, 'have We not opened your chest for you.' This means, 'We illuminated it, and We made it spacious, vast and wide.' This is as Allah says, فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ (And whomsoever Allah wills to guide, He opens his breast to Islam.)(6:125) And just as Allah expanded his chest, He also made His Law vast, wide, accommodating and easy, containing no difficulty, hardship or burden. A Discussion of Allah's Favor upon His Messenger (ﷺ) Concerning Allah's statement, وَوَضَعْنَا عَنكَ وِزْرَكَ (And removed from you your burden.) This means لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ (That Allah may forgive you your sins of the past and the future.)(48:2) الَّذِي أَنقَضَ ظَهْرَكَ (Which weighed down your back?) Al-Inqad means the sound. And more than one of the Salaf has said concerning Allah's saying, الَّذِي أَنقَضَ ظَهْرَكَ (Which weighed down your back?) meaning, 'its burden weighed heavy upon you.' The Meaning of raising the Fame of the Prophet (ﷺ) Allah then said, وَرَفَعْنَا لَكَ ذِكْرَكَ (And have We not raised high your fame?) Mujahid said, "I (Allah) am not remembered except that you are remembered with Me: I bear witness that there is no God worthy of worship except Allah, and that Muhammad is the Messenger of Allah." Qatadah said, "Allah raised his fame in this life and in the Hereafter. There is no one who gives a sermon, declares the Testimony of Faith (Shahadah), or prays a prayer (Salah) except that he proclaims it: I bear witness that there is no God worthy of worship except Allah, and that Muhammad is the Messenger of Allah." Ease after Difficulty Concerning Allah's saying, فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا (Verily along with every hardship is relief. Verily along with every hardship is relief.) Allah informs that with difficulty there is ease, and then reaffirms this information (by repeating it). The Command to Remember Allah during Spare Time Allah says, فَإِذَا فَرَغْتَ فَانصَبْ - وَإِلَىٰ رَبِّكَ فَارْغَب (So when you have finished, devote yourself to Allah's worship. And to your Lord turn intentions and hopes.) meaning, 'when you have completed your worldy affairs and its tasks, and you have broken away from its routine, then get up to perform the worship, and stand for it with zeal, complete devotion and purify your intention and desire for your Lord.' Similar to this is the Prophet's statement in a Hadith that is agreed-upon to be authentic, (There is no prayer when the food is served, nor when the two foul things (excrement and urine) are pressing a person.) The Prophet ﷺ also said, (When the prayer has started and the dinner has been served, then begin with dinner.) Mujahid said concerning this Ayah, "When you are free from the worldy affairs, and you have stood to pray, then stand up for your Lord." This is the end of the Tafsir of Surah Alam Nashrah and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ - وَوَضَعْنَا عَنكَ وِزْرَكَ - الَّذِي أَنقَضَ ظَهْرَكَ - وَرَفَعْنَا لَكَ ذِكْرَكَ - فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا - فَإِذَا فَرَغْتَ فَانصَبْ - وَإِلَىٰ رَبِّكَ فَارْغَب (1. Have We not opened your breast for you?)(2. And removed from you your burden.)(3. Which weighed down your back?)(4. And have We not raised high your fame?)(5. Verily, along with every hardship is relief,)(6. Verily, along with every hardship is relief.)(7. So when you have finished, devote yourself to Allah's worship.)(8. And to your Lord turn intentions and hopes.) The Meaning of opening the Breast Allah says, أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (Have We not opened your breast for you?) meaning, 'have We not opened your chest for you.' This means, 'We illuminated it, and We made it spacious, vast and wide.' This is as Allah says, فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ (And whomsoever Allah wills to guide, He opens his breast to Islam.)(6:125) And just as Allah expanded his chest, He also made His Law vast, wide, accommodating and easy, containing no difficulty, hardship or burden. A Discussion of Allah's Favor upon His Messenger (ﷺ) Concerning Allah's statement, وَوَضَعْنَا عَنكَ وِزْرَكَ (And removed from you your burden.) This means لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ (That Allah may forgive you your sins of the past and the future.)(48:2) الَّذِي أَنقَضَ ظَهْرَكَ (Which weighed down your back?) Al-Inqad means the sound. And more than one of the Salaf has said concerning Allah's saying, الَّذِي أَنقَضَ ظَهْرَكَ (Which weighed down your back?) meaning, 'its burden weighed heavy upon you.' The Meaning of raising the Fame of the Prophet (ﷺ) Allah then said, وَرَفَعْنَا لَكَ ذِكْرَكَ (And have We not raised high your fame?) Mujahid said, "I (Allah) am not remembered except that you are remembered with Me: I bear witness that there is no God worthy of worship except Allah, and that Muhammad is the Messenger of Allah." Qatadah said, "Allah raised his fame in this life and in the Hereafter. There is no one who gives a sermon, declares the Testimony of Faith (Shahadah), or prays a prayer (Salah) except that he proclaims it: I bear witness that there is no God worthy of worship except Allah, and that Muhammad is the Messenger of Allah." Ease after Difficulty Concerning Allah's saying, فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا (Verily along with every hardship is relief. Verily along with every hardship is relief.) Allah informs that with difficulty there is ease, and then reaffirms this information (by repeating it). The Command to Remember Allah during Spare Time Allah says, فَإِذَا فَرَغْتَ فَانصَبْ - وَإِلَىٰ رَبِّكَ فَارْغَب (So when you have finished, devote yourself to Allah's worship. And to your Lord turn intentions and hopes.) meaning, 'when you have completed your worldy affairs and its tasks, and you have broken away from its routine, then get up to perform the worship, and stand for it with zeal, complete devotion and purify your intention and desire for your Lord.' Similar to this is the Prophet's statement in a Hadith that is agreed-upon to be authentic, (There is no prayer when the food is served, nor when the two foul things (excrement and urine) are pressing a person.) The Prophet ﷺ also said, (When the prayer has started and the dinner has been served, then begin with dinner.) Mujahid said concerning this Ayah, "When you are free from the worldy affairs, and you have stood to pray, then stand up for your Lord." This is the end of the Tafsir of Surah Alam Nashrah and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ - وَوَضَعْنَا عَنكَ وِزْرَكَ - الَّذِي أَنقَضَ ظَهْرَكَ - وَرَفَعْنَا لَكَ ذِكْرَكَ - فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا - فَإِذَا فَرَغْتَ فَانصَبْ - وَإِلَىٰ رَبِّكَ فَارْغَب (1. Have We not opened your breast for you?)(2. And removed from you your burden.)(3. Which weighed down your back?)(4. And have We not raised high your fame?)(5. Verily, along with every hardship is relief,)(6. Verily, along with every hardship is relief.)(7. So when you have finished, devote yourself to Allah's worship.)(8. And to your Lord turn intentions and hopes.) The Meaning of opening the Breast Allah says, أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (Have We not opened your breast for you?) meaning, 'have We not opened your chest for you.' This means, 'We illuminated it, and We made it spacious, vast and wide.' This is as Allah says, فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ (And whomsoever Allah wills to guide, He opens his breast to Islam.)(6:125) And just as Allah expanded his chest, He also made His Law vast, wide, accommodating and easy, containing no difficulty, hardship or burden. A Discussion of Allah's Favor upon His Messenger (ﷺ) Concerning Allah's statement, وَوَضَعْنَا عَنكَ وِزْرَكَ (And removed from you your burden.) This means لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ (That Allah may forgive you your sins of the past and the future.)(48:2) الَّذِي أَنقَضَ ظَهْرَكَ (Which weighed down your back?) Al-Inqad means the sound. And more than one of the Salaf has said concerning Allah's saying, الَّذِي أَنقَضَ ظَهْرَكَ (Which weighed down your back?) meaning, 'its burden weighed heavy upon you.' The Meaning of raising the Fame of the Prophet (ﷺ) Allah then said, وَرَفَعْنَا لَكَ ذِكْرَكَ (And have We not raised high your fame?) Mujahid said, "I (Allah) am not remembered except that you are remembered with Me: I bear witness that there is no God worthy of worship except Allah, and that Muhammad is the Messenger of Allah." Qatadah said, "Allah raised his fame in this life and in the Hereafter. There is no one who gives a sermon, declares the Testimony of Faith (Shahadah), or prays a prayer (Salah) except that he proclaims it: I bear witness that there is no God worthy of worship except Allah, and that Muhammad is the Messenger of Allah." Ease after Difficulty Concerning Allah's saying, فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا (Verily along with every hardship is relief. Verily along with every hardship is relief.) Allah informs that with difficulty there is ease, and then reaffirms this information (by repeating it). The Command to Remember Allah during Spare Time Allah says, فَإِذَا فَرَغْتَ فَانصَبْ - وَإِلَىٰ رَبِّكَ فَارْغَب (So when you have finished, devote yourself to Allah's worship. And to your Lord turn intentions and hopes.) meaning, 'when you have completed your worldy affairs and its tasks, and you have broken away from its routine, then get up to perform the worship, and stand for it with zeal, complete devotion and purify your intention and desire for your Lord.' Similar to this is the Prophet's statement in a Hadith that is agreed-upon to be authentic, (There is no prayer when the food is served, nor when the two foul things (excrement and urine) are pressing a person.) The Prophet ﷺ also said, (When the prayer has started and the dinner has been served, then begin with dinner.) Mujahid said concerning this Ayah, "When you are free from the worldy affairs, and you have stood to pray, then stand up for your Lord." This is the end of the Tafsir of Surah Alam Nashrah and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ - وَوَضَعْنَا عَنكَ وِزْرَكَ - الَّذِي أَنقَضَ ظَهْرَكَ - وَرَفَعْنَا لَكَ ذِكْرَكَ - فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا - فَإِذَا فَرَغْتَ فَانصَبْ - وَإِلَىٰ رَبِّكَ فَارْغَب (1. Have We not opened your breast for you?)(2. And removed from you your burden.)(3. Which weighed down your back?)(4. And have We not raised high your fame?)(5. Verily, along with every hardship is relief,)(6. Verily, along with every hardship is relief.)(7. So when you have finished, devote yourself to Allah's worship.)(8. And to your Lord turn intentions and hopes.) The Meaning of opening the Breast Allah says, أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (Have We not opened your breast for you?) meaning, 'have We not opened your chest for you.' This means, 'We illuminated it, and We made it spacious, vast and wide.' This is as Allah says, فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ (And whomsoever Allah wills to guide, He opens his breast to Islam.)(6:125) And just as Allah expanded his chest, He also made His Law vast, wide, accommodating and easy, containing no difficulty, hardship or burden. A Discussion of Allah's Favor upon His Messenger (ﷺ) Concerning Allah's statement, وَوَضَعْنَا عَنكَ وِزْرَكَ (And removed from you your burden.) This means لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ (That Allah may forgive you your sins of the past and the future.)(48:2) الَّذِي أَنقَضَ ظَهْرَكَ (Which weighed down your back?) Al-Inqad means the sound. And more than one of the Salaf has said concerning Allah's saying, الَّذِي أَنقَضَ ظَهْرَكَ (Which weighed down your back?) meaning, 'its burden weighed heavy upon you.' The Meaning of raising the Fame of the Prophet (ﷺ) Allah then said, وَرَفَعْنَا لَكَ ذِكْرَكَ (And have We not raised high your fame?) Mujahid said, "I (Allah) am not remembered except that you are remembered with Me: I bear witness that there is no God worthy of worship except Allah, and that Muhammad is the Messenger of Allah." Qatadah said, "Allah raised his fame in this life and in the Hereafter. There is no one who gives a sermon, declares the Testimony of Faith (Shahadah), or prays a prayer (Salah) except that he proclaims it: I bear witness that there is no God worthy of worship except Allah, and that Muhammad is the Messenger of Allah." Ease after Difficulty Concerning Allah's saying, فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا (Verily along with every hardship is relief. Verily along with every hardship is relief.) Allah informs that with difficulty there is ease, and then reaffirms this information (by repeating it). The Command to Remember Allah during Spare Time Allah says, فَإِذَا فَرَغْتَ فَانصَبْ - وَإِلَىٰ رَبِّكَ فَارْغَب (So when you have finished, devote yourself to Allah's worship. And to your Lord turn intentions and hopes.) meaning, 'when you have completed your worldy affairs and its tasks, and you have broken away from its routine, then get up to perform the worship, and stand for it with zeal, complete devotion and purify your intention and desire for your Lord.' Similar to this is the Prophet's statement in a Hadith that is agreed-upon to be authentic, (There is no prayer when the food is served, nor when the two foul things (excrement and urine) are pressing a person.) The Prophet ﷺ also said, (When the prayer has started and the dinner has been served, then begin with dinner.) Mujahid said concerning this Ayah, "When you are free from the worldy affairs, and you have stood to pray, then stand up for your Lord." This is the end of the Tafsir of Surah Alam Nashrah and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ - وَوَضَعْنَا عَنكَ وِزْرَكَ - الَّذِي أَنقَضَ ظَهْرَكَ - وَرَفَعْنَا لَكَ ذِكْرَكَ - فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا - فَإِذَا فَرَغْتَ فَانصَبْ - وَإِلَىٰ رَبِّكَ فَارْغَب (1. Have We not opened your breast for you?)(2. And removed from you your burden.)(3. Which weighed down your back?)(4. And have We not raised high your fame?)(5. Verily, along with every hardship is relief,)(6. Verily, along with every hardship is relief.)(7. So when you have finished, devote yourself to Allah's worship.)(8. And to your Lord turn intentions and hopes.) The Meaning of opening the Breast Allah says, أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (Have We not opened your breast for you?) meaning, 'have We not opened your chest for you.' This means, 'We illuminated it, and We made it spacious, vast and wide.' This is as Allah says, فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ (And whomsoever Allah wills to guide, He opens his breast to Islam.)(6:125) And just as Allah expanded his chest, He also made His Law vast, wide, accommodating and easy, containing no difficulty, hardship or burden. A Discussion of Allah's Favor upon His Messenger (ﷺ) Concerning Allah's statement, وَوَضَعْنَا عَنكَ وِزْرَكَ (And removed from you your burden.) This means لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ (That Allah may forgive you your sins of the past and the future.)(48:2) الَّذِي أَنقَضَ ظَهْرَكَ (Which weighed down your back?) Al-Inqad means the sound. And more than one of the Salaf has said concerning Allah's saying, الَّذِي أَنقَضَ ظَهْرَكَ (Which weighed down your back?) meaning, 'its burden weighed heavy upon you.' The Meaning of raising the Fame of the Prophet (ﷺ) Allah then said, وَرَفَعْنَا لَكَ ذِكْرَكَ (And have We not raised high your fame?) Mujahid said, "I (Allah) am not remembered except that you are remembered with Me: I bear witness that there is no God worthy of worship except Allah, and that Muhammad is the Messenger of Allah." Qatadah said, "Allah raised his fame in this life and in the Hereafter. There is no one who gives a sermon, declares the Testimony of Faith (Shahadah), or prays a prayer (Salah) except that he proclaims it: I bear witness that there is no God worthy of worship except Allah, and that Muhammad is the Messenger of Allah." Ease after Difficulty Concerning Allah's saying, فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا (Verily along with every hardship is relief. Verily along with every hardship is relief.) Allah informs that with difficulty there is ease, and then reaffirms this information (by repeating it). The Command to Remember Allah during Spare Time Allah says, فَإِذَا فَرَغْتَ فَانصَبْ - وَإِلَىٰ رَبِّكَ فَارْغَب (So when you have finished, devote yourself to Allah's worship. And to your Lord turn intentions and hopes.) meaning, 'when you have completed your worldy affairs and its tasks, and you have broken away from its routine, then get up to perform the worship, and stand for it with zeal, complete devotion and purify your intention and desire for your Lord.' Similar to this is the Prophet's statement in a Hadith that is agreed-upon to be authentic, (There is no prayer when the food is served, nor when the two foul things (excrement and urine) are pressing a person.) The Prophet ﷺ also said, (When the prayer has started and the dinner has been served, then begin with dinner.) Mujahid said concerning this Ayah, "When you are free from the worldy affairs, and you have stood to pray, then stand up for your Lord." This is the end of the Tafsir of Surah Alam Nashrah and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ - وَوَضَعْنَا عَنكَ وِزْرَكَ - الَّذِي أَنقَضَ ظَهْرَكَ - وَرَفَعْنَا لَكَ ذِكْرَكَ - فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا - فَإِذَا فَرَغْتَ فَانصَبْ - وَإِلَىٰ رَبِّكَ فَارْغَب (1. Have We not opened your breast for you?)(2. And removed from you your burden.)(3. Which weighed down your back?)(4. And have We not raised high your fame?)(5. Verily, along with every hardship is relief,)(6. Verily, along with every hardship is relief.)(7. So when you have finished, devote yourself to Allah's worship.)(8. And to your Lord turn intentions and hopes.) The Meaning of opening the Breast Allah says, أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (Have We not opened your breast for you?) meaning, 'have We not opened your chest for you.' This means, 'We illuminated it, and We made it spacious, vast and wide.' This is as Allah says, فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ (And whomsoever Allah wills to guide, He opens his breast to Islam.)(6:125) And just as Allah expanded his chest, He also made His Law vast, wide, accommodating and easy, containing no difficulty, hardship or burden. A Discussion of Allah's Favor upon His Messenger (ﷺ) Concerning Allah's statement, وَوَضَعْنَا عَنكَ وِزْرَكَ (And removed from you your burden.) This means لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ (That Allah may forgive you your sins of the past and the future.)(48:2) الَّذِي أَنقَضَ ظَهْرَكَ (Which weighed down your back?) Al-Inqad means the sound. And more than one of the Salaf has said concerning Allah's saying, الَّذِي أَنقَضَ ظَهْرَكَ (Which weighed down your back?) meaning, 'its burden weighed heavy upon you.' The Meaning of raising the Fame of the Prophet (ﷺ) Allah then said, وَرَفَعْنَا لَكَ ذِكْرَكَ (And have We not raised high your fame?) Mujahid said, "I (Allah) am not remembered except that you are remembered with Me: I bear witness that there is no God worthy of worship except Allah, and that Muhammad is the Messenger of Allah." Qatadah said, "Allah raised his fame in this life and in the Hereafter. There is no one who gives a sermon, declares the Testimony of Faith (Shahadah), or prays a prayer (Salah) except that he proclaims it: I bear witness that there is no God worthy of worship except Allah, and that Muhammad is the Messenger of Allah." Ease after Difficulty Concerning Allah's saying, فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا (Verily along with every hardship is relief. Verily along with every hardship is relief.) Allah informs that with difficulty there is ease, and then reaffirms this information (by repeating it). The Command to Remember Allah during Spare Time Allah says, فَإِذَا فَرَغْتَ فَانصَبْ - وَإِلَىٰ رَبِّكَ فَارْغَب (So when you have finished, devote yourself to Allah's worship. And to your Lord turn intentions and hopes.) meaning, 'when you have completed your worldy affairs and its tasks, and you have broken away from its routine, then get up to perform the worship, and stand for it with zeal, complete devotion and purify your intention and desire for your Lord.' Similar to this is the Prophet's statement in a Hadith that is agreed-upon to be authentic, (There is no prayer when the food is served, nor when the two foul things (excrement and urine) are pressing a person.) The Prophet ﷺ also said, (When the prayer has started and the dinner has been served, then begin with dinner.) Mujahid said concerning this Ayah, "When you are free from the worldy affairs, and you have stood to pray, then stand up for your Lord." This is the end of the Tafsir of Surah Alam Nashrah and all praise and blessings are due to Allah.

The Recitation of Surat At-Tin in the Prayer while Traveling Malik and Shu'bah narrated from 'Adi bin Thabit, who narrated that Al-Bara' bin 'Azib said, "The Prophet ﷺ used to recite in one of his Rak'ahs while traveling 'At-Tin waz-Zaytun' (Surat At-Tin), and I have never heard anyone with a nicer voice or recitation than him." The Group has recorded this Hadith in their books. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالتِّينِ وَالزَّيْتُونِ - وَطُورِ سِينِينَ - وَهَٰذَا الْبَلَدِ الْأَمِينِ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ - إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ - فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ - أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (1. By At-Tin and Az-Zaytun.)(2. By Tur Sinin.)(3. By this city of security.)(4. Verily, We created man in the best form.)(5. Then We reduced him to the lowest of the low.)(6. Save those who believe and do righteous deeds. Then they shall have a reward without end.)(7. Then what causes you to deny after this the Recompense?)(8. Is not Allah the best of judges?) The Explanation of At-Tin and what comes after it Al-'Awfi reported from Ibn 'Abbas that what is meant by At-Tin is the Masjid of Nuh that was built upon Mount Al-Judi. Mujahid said, "It is this fig that you have." وَالزَّيْتُونِ (By Az-Zaytun.) Ka'b Al-Ahbar, Qatadah, Ibn Zayd and others have said, "It is the Masjid of Jerusalem (Bayt Al-Maqdis)." Mujahid and 'Ikrimah said, "It is this olive which you press (to extract the oil)." وَطُورِ سِينِينَ (By Tur Sinin.) Ka'b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa." وَهَٰذَا الْبَلَدِ الْأَمِينِ (By this city of security.) meaning Makkah. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah, Al-Hasan, Ibrahim An-Nakha'i, Ibn Zayd and Ka'b Al-Ahbar. There is no difference of opinion about this. Some of the Imams have said that these are three different places, and that Allah sent a Messenger to each of them from the Leading Messengers, who delivered the Great Codes of Law. The first place is that of the fig and the olive, which was Jerusalem, where Allah sent 'Isa bin Maryam. The second place is Mount Sinin, which is Mount Sinai where Allah spoke to Musa bin 'Imran. The third place is Makkah, and it is the city of security where whoever enters is safe. It is also the city in which Muhammad ﷺ was sent. They have said that these three places are mentioned at the end of the Tawrah. The verse says, "Allah has come from Mount Sinai - meaning the one upon which Allah spoke to Musa bin 'Imran; and shined from Sa'ir - meaning the mountain of Jerusalem from which Allah sent 'Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent 'Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent Muhammad ﷺ." Thus, He mentioned them in order to inform about them based upon their order of existence in time. This is why He swore by a noble place, then by a nobler place, and then by a place that is the nobler than both of them. Man becoming Lowly even though He was created in the Best Form and the Result of that لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ (Verily, We created man in the best form.) This is the subject being sworn about, and it is that Allah created man in the best image and form, standing upright with straight limbs that He beautified. ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (Then We reduced him to the lowest of the low.) meaning, to the Hellfire. This was said by Mujahid, Abu Al-'Aliyah, Al-Hasan, Ibn Zayd and others. Then after this attractiveness and beauty, their destination will be to the Hell-fire if they disobey Allah and belie the Messengers. This is why Allah says, إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Save those who believe and do righteous deeds.) Some have said, ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (Then We reduced him to the lowest of the low.) "This means decrepit old age." This has been reported from Ibn 'Abbas and 'Ikrimah. 'Ikrimah even said, "Whoever gathers the Qur'an (i.e., he memorizes it all), then he will not be returned to decrepit old age." Ibn Jarir preferred this explanation. Even if this was the meaning, it would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. Thus, the meaning here is what we have already mentioned (i.e., the first view), which is similar to Allah's saying, وَالْعَصْرِ - إِنَّ الْإِنسَانَ لَفِي خُسْرٍ - إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (By Al-'Asr. Verily man is in loss, except those who believe and perform righteous deeds.)(103:1-3) Concerning Allah's statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (Then they shall have a reward without end.) meaning, that will not end, as we have mentioned previously. Then Allah says, فَمَا يُكَذِّبُكَ (Then what causes you to deny) meaning, 'O Son of Adam!' بَعْدُ بِالدِّينِ (after this the Recompense?) meaning, 'in the recompense that will take place in the Hereafter. For indeed you know the beginning, and you know that He Who is able to begin (the creation) is also able to repeat it which is easier. So what is it that makes you deny the final return in the Hereafter after you have known this?' Then Allah says, أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (Is not the Allah the best of judges?) meaning, 'is He not the best of judges, Who does not oppress or do any injustice to anyone?' And from His justice is that He will establish the Judgement, and He will give retribution to the person who was wronged in this life against whoever wronged him.

The Recitation of Surat At-Tin in the Prayer while Traveling Malik and Shu'bah narrated from 'Adi bin Thabit, who narrated that Al-Bara' bin 'Azib said, "The Prophet ﷺ used to recite in one of his Rak'ahs while traveling 'At-Tin waz-Zaytun' (Surat At-Tin), and I have never heard anyone with a nicer voice or recitation than him." The Group has recorded this Hadith in their books. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالتِّينِ وَالزَّيْتُونِ - وَطُورِ سِينِينَ - وَهَٰذَا الْبَلَدِ الْأَمِينِ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ - إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ - فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ - أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (1. By At-Tin and Az-Zaytun.)(2. By Tur Sinin.)(3. By this city of security.)(4. Verily, We created man in the best form.)(5. Then We reduced him to the lowest of the low.)(6. Save those who believe and do righteous deeds. Then they shall have a reward without end.)(7. Then what causes you to deny after this the Recompense?)(8. Is not Allah the best of judges?) The Explanation of At-Tin and what comes after it Al-'Awfi reported from Ibn 'Abbas that what is meant by At-Tin is the Masjid of Nuh that was built upon Mount Al-Judi. Mujahid said, "It is this fig that you have." وَالزَّيْتُونِ (By Az-Zaytun.) Ka'b Al-Ahbar, Qatadah, Ibn Zayd and others have said, "It is the Masjid of Jerusalem (Bayt Al-Maqdis)." Mujahid and 'Ikrimah said, "It is this olive which you press (to extract the oil)." وَطُورِ سِينِينَ (By Tur Sinin.) Ka'b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa." وَهَٰذَا الْبَلَدِ الْأَمِينِ (By this city of security.) meaning Makkah. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah, Al-Hasan, Ibrahim An-Nakha'i, Ibn Zayd and Ka'b Al-Ahbar. There is no difference of opinion about this. Some of the Imams have said that these are three different places, and that Allah sent a Messenger to each of them from the Leading Messengers, who delivered the Great Codes of Law. The first place is that of the fig and the olive, which was Jerusalem, where Allah sent 'Isa bin Maryam. The second place is Mount Sinin, which is Mount Sinai where Allah spoke to Musa bin 'Imran. The third place is Makkah, and it is the city of security where whoever enters is safe. It is also the city in which Muhammad ﷺ was sent. They have said that these three places are mentioned at the end of the Tawrah. The verse says, "Allah has come from Mount Sinai - meaning the one upon which Allah spoke to Musa bin 'Imran; and shined from Sa'ir - meaning the mountain of Jerusalem from which Allah sent 'Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent 'Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent Muhammad ﷺ." Thus, He mentioned them in order to inform about them based upon their order of existence in time. This is why He swore by a noble place, then by a nobler place, and then by a place that is the nobler than both of them. Man becoming Lowly even though He was created in the Best Form and the Result of that لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ (Verily, We created man in the best form.) This is the subject being sworn about, and it is that Allah created man in the best image and form, standing upright with straight limbs that He beautified. ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (Then We reduced him to the lowest of the low.) meaning, to the Hellfire. This was said by Mujahid, Abu Al-'Aliyah, Al-Hasan, Ibn Zayd and others. Then after this attractiveness and beauty, their destination will be to the Hell-fire if they disobey Allah and belie the Messengers. This is why Allah says, إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Save those who believe and do righteous deeds.) Some have said, ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (Then We reduced him to the lowest of the low.) "This means decrepit old age." This has been reported from Ibn 'Abbas and 'Ikrimah. 'Ikrimah even said, "Whoever gathers the Qur'an (i.e., he memorizes it all), then he will not be returned to decrepit old age." Ibn Jarir preferred this explanation. Even if this was the meaning, it would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. Thus, the meaning here is what we have already mentioned (i.e., the first view), which is similar to Allah's saying, وَالْعَصْرِ - إِنَّ الْإِنسَانَ لَفِي خُسْرٍ - إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (By Al-'Asr. Verily man is in loss, except those who believe and perform righteous deeds.)(103:1-3) Concerning Allah's statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (Then they shall have a reward without end.) meaning, that will not end, as we have mentioned previously. Then Allah says, فَمَا يُكَذِّبُكَ (Then what causes you to deny) meaning, 'O Son of Adam!' بَعْدُ بِالدِّينِ (after this the Recompense?) meaning, 'in the recompense that will take place in the Hereafter. For indeed you know the beginning, and you know that He Who is able to begin (the creation) is also able to repeat it which is easier. So what is it that makes you deny the final return in the Hereafter after you have known this?' Then Allah says, أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (Is not the Allah the best of judges?) meaning, 'is He not the best of judges, Who does not oppress or do any injustice to anyone?' And from His justice is that He will establish the Judgement, and He will give retribution to the person who was wronged in this life against whoever wronged him.

The Recitation of Surat At-Tin in the Prayer while Traveling Malik and Shu'bah narrated from 'Adi bin Thabit, who narrated that Al-Bara' bin 'Azib said, "The Prophet ﷺ used to recite in one of his Rak'ahs while traveling 'At-Tin waz-Zaytun' (Surat At-Tin), and I have never heard anyone with a nicer voice or recitation than him." The Group has recorded this Hadith in their books. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالتِّينِ وَالزَّيْتُونِ - وَطُورِ سِينِينَ - وَهَٰذَا الْبَلَدِ الْأَمِينِ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ - إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ - فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ - أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (1. By At-Tin and Az-Zaytun.)(2. By Tur Sinin.)(3. By this city of security.)(4. Verily, We created man in the best form.)(5. Then We reduced him to the lowest of the low.)(6. Save those who believe and do righteous deeds. Then they shall have a reward without end.)(7. Then what causes you to deny after this the Recompense?)(8. Is not Allah the best of judges?) The Explanation of At-Tin and what comes after it Al-'Awfi reported from Ibn 'Abbas that what is meant by At-Tin is the Masjid of Nuh that was built upon Mount Al-Judi. Mujahid said, "It is this fig that you have." وَالزَّيْتُونِ (By Az-Zaytun.) Ka'b Al-Ahbar, Qatadah, Ibn Zayd and others have said, "It is the Masjid of Jerusalem (Bayt Al-Maqdis)." Mujahid and 'Ikrimah said, "It is this olive which you press (to extract the oil)." وَطُورِ سِينِينَ (By Tur Sinin.) Ka'b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa." وَهَٰذَا الْبَلَدِ الْأَمِينِ (By this city of security.) meaning Makkah. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah, Al-Hasan, Ibrahim An-Nakha'i, Ibn Zayd and Ka'b Al-Ahbar. There is no difference of opinion about this. Some of the Imams have said that these are three different places, and that Allah sent a Messenger to each of them from the Leading Messengers, who delivered the Great Codes of Law. The first place is that of the fig and the olive, which was Jerusalem, where Allah sent 'Isa bin Maryam. The second place is Mount Sinin, which is Mount Sinai where Allah spoke to Musa bin 'Imran. The third place is Makkah, and it is the city of security where whoever enters is safe. It is also the city in which Muhammad ﷺ was sent. They have said that these three places are mentioned at the end of the Tawrah. The verse says, "Allah has come from Mount Sinai - meaning the one upon which Allah spoke to Musa bin 'Imran; and shined from Sa'ir - meaning the mountain of Jerusalem from which Allah sent 'Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent 'Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent Muhammad ﷺ." Thus, He mentioned them in order to inform about them based upon their order of existence in time. This is why He swore by a noble place, then by a nobler place, and then by a place that is the nobler than both of them. Man becoming Lowly even though He was created in the Best Form and the Result of that لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ (Verily, We created man in the best form.) This is the subject being sworn about, and it is that Allah created man in the best image and form, standing upright with straight limbs that He beautified. ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (Then We reduced him to the lowest of the low.) meaning, to the Hellfire. This was said by Mujahid, Abu Al-'Aliyah, Al-Hasan, Ibn Zayd and others. Then after this attractiveness and beauty, their destination will be to the Hell-fire if they disobey Allah and belie the Messengers. This is why Allah says, إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Save those who believe and do righteous deeds.) Some have said, ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (Then We reduced him to the lowest of the low.) "This means decrepit old age." This has been reported from Ibn 'Abbas and 'Ikrimah. 'Ikrimah even said, "Whoever gathers the Qur'an (i.e., he memorizes it all), then he will not be returned to decrepit old age." Ibn Jarir preferred this explanation. Even if this was the meaning, it would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. Thus, the meaning here is what we have already mentioned (i.e., the first view), which is similar to Allah's saying, وَالْعَصْرِ - إِنَّ الْإِنسَانَ لَفِي خُسْرٍ - إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (By Al-'Asr. Verily man is in loss, except those who believe and perform righteous deeds.)(103:1-3) Concerning Allah's statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (Then they shall have a reward without end.) meaning, that will not end, as we have mentioned previously. Then Allah says, فَمَا يُكَذِّبُكَ (Then what causes you to deny) meaning, 'O Son of Adam!' بَعْدُ بِالدِّينِ (after this the Recompense?) meaning, 'in the recompense that will take place in the Hereafter. For indeed you know the beginning, and you know that He Who is able to begin (the creation) is also able to repeat it which is easier. So what is it that makes you deny the final return in the Hereafter after you have known this?' Then Allah says, أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (Is not the Allah the best of judges?) meaning, 'is He not the best of judges, Who does not oppress or do any injustice to anyone?' And from His justice is that He will establish the Judgement, and He will give retribution to the person who was wronged in this life against whoever wronged him.

The Recitation of Surat At-Tin in the Prayer while Traveling Malik and Shu'bah narrated from 'Adi bin Thabit, who narrated that Al-Bara' bin 'Azib said, "The Prophet ﷺ used to recite in one of his Rak'ahs while traveling 'At-Tin waz-Zaytun' (Surat At-Tin), and I have never heard anyone with a nicer voice or recitation than him." The Group has recorded this Hadith in their books. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالتِّينِ وَالزَّيْتُونِ - وَطُورِ سِينِينَ - وَهَٰذَا الْبَلَدِ الْأَمِينِ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ - إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ - فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ - أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (1. By At-Tin and Az-Zaytun.)(2. By Tur Sinin.)(3. By this city of security.)(4. Verily, We created man in the best form.)(5. Then We reduced him to the lowest of the low.)(6. Save those who believe and do righteous deeds. Then they shall have a reward without end.)(7. Then what causes you to deny after this the Recompense?)(8. Is not Allah the best of judges?) The Explanation of At-Tin and what comes after it Al-'Awfi reported from Ibn 'Abbas that what is meant by At-Tin is the Masjid of Nuh that was built upon Mount Al-Judi. Mujahid said, "It is this fig that you have." وَالزَّيْتُونِ (By Az-Zaytun.) Ka'b Al-Ahbar, Qatadah, Ibn Zayd and others have said, "It is the Masjid of Jerusalem (Bayt Al-Maqdis)." Mujahid and 'Ikrimah said, "It is this olive which you press (to extract the oil)." وَطُورِ سِينِينَ (By Tur Sinin.) Ka'b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa." وَهَٰذَا الْبَلَدِ الْأَمِينِ (By this city of security.) meaning Makkah. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah, Al-Hasan, Ibrahim An-Nakha'i, Ibn Zayd and Ka'b Al-Ahbar. There is no difference of opinion about this. Some of the Imams have said that these are three different places, and that Allah sent a Messenger to each of them from the Leading Messengers, who delivered the Great Codes of Law. The first place is that of the fig and the olive, which was Jerusalem, where Allah sent 'Isa bin Maryam. The second place is Mount Sinin, which is Mount Sinai where Allah spoke to Musa bin 'Imran. The third place is Makkah, and it is the city of security where whoever enters is safe. It is also the city in which Muhammad ﷺ was sent. They have said that these three places are mentioned at the end of the Tawrah. The verse says, "Allah has come from Mount Sinai - meaning the one upon which Allah spoke to Musa bin 'Imran; and shined from Sa'ir - meaning the mountain of Jerusalem from which Allah sent 'Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent 'Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent Muhammad ﷺ." Thus, He mentioned them in order to inform about them based upon their order of existence in time. This is why He swore by a noble place, then by a nobler place, and then by a place that is the nobler than both of them. Man becoming Lowly even though He was created in the Best Form and the Result of that لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ (Verily, We created man in the best form.) This is the subject being sworn about, and it is that Allah created man in the best image and form, standing upright with straight limbs that He beautified. ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (Then We reduced him to the lowest of the low.) meaning, to the Hellfire. This was said by Mujahid, Abu Al-'Aliyah, Al-Hasan, Ibn Zayd and others. Then after this attractiveness and beauty, their destination will be to the Hell-fire if they disobey Allah and belie the Messengers. This is why Allah says, إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Save those who believe and do righteous deeds.) Some have said, ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (Then We reduced him to the lowest of the low.) "This means decrepit old age." This has been reported from Ibn 'Abbas and 'Ikrimah. 'Ikrimah even said, "Whoever gathers the Qur'an (i.e., he memorizes it all), then he will not be returned to decrepit old age." Ibn Jarir preferred this explanation. Even if this was the meaning, it would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. Thus, the meaning here is what we have already mentioned (i.e., the first view), which is similar to Allah's saying, وَالْعَصْرِ - إِنَّ الْإِنسَانَ لَفِي خُسْرٍ - إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (By Al-'Asr. Verily man is in loss, except those who believe and perform righteous deeds.)(103:1-3) Concerning Allah's statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (Then they shall have a reward without end.) meaning, that will not end, as we have mentioned previously. Then Allah says, فَمَا يُكَذِّبُكَ (Then what causes you to deny) meaning, 'O Son of Adam!' بَعْدُ بِالدِّينِ (after this the Recompense?) meaning, 'in the recompense that will take place in the Hereafter. For indeed you know the beginning, and you know that He Who is able to begin (the creation) is also able to repeat it which is easier. So what is it that makes you deny the final return in the Hereafter after you have known this?' Then Allah says, أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (Is not the Allah the best of judges?) meaning, 'is He not the best of judges, Who does not oppress or do any injustice to anyone?' And from His justice is that He will establish the Judgement, and He will give retribution to the person who was wronged in this life against whoever wronged him.

The Recitation of Surat At-Tin in the Prayer while Traveling Malik and Shu'bah narrated from 'Adi bin Thabit, who narrated that Al-Bara' bin 'Azib said, "The Prophet ﷺ used to recite in one of his Rak'ahs while traveling 'At-Tin waz-Zaytun' (Surat At-Tin), and I have never heard anyone with a nicer voice or recitation than him." The Group has recorded this Hadith in their books. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالتِّينِ وَالزَّيْتُونِ - وَطُورِ سِينِينَ - وَهَٰذَا الْبَلَدِ الْأَمِينِ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ - إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ - فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ - أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (1. By At-Tin and Az-Zaytun.)(2. By Tur Sinin.)(3. By this city of security.)(4. Verily, We created man in the best form.)(5. Then We reduced him to the lowest of the low.)(6. Save those who believe and do righteous deeds. Then they shall have a reward without end.)(7. Then what causes you to deny after this the Recompense?)(8. Is not Allah the best of judges?) The Explanation of At-Tin and what comes after it Al-'Awfi reported from Ibn 'Abbas that what is meant by At-Tin is the Masjid of Nuh that was built upon Mount Al-Judi. Mujahid said, "It is this fig that you have." وَالزَّيْتُونِ (By Az-Zaytun.) Ka'b Al-Ahbar, Qatadah, Ibn Zayd and others have said, "It is the Masjid of Jerusalem (Bayt Al-Maqdis)." Mujahid and 'Ikrimah said, "It is this olive which you press (to extract the oil)." وَطُورِ سِينِينَ (By Tur Sinin.) Ka'b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa." وَهَٰذَا الْبَلَدِ الْأَمِينِ (By this city of security.) meaning Makkah. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah, Al-Hasan, Ibrahim An-Nakha'i, Ibn Zayd and Ka'b Al-Ahbar. There is no difference of opinion about this. Some of the Imams have said that these are three different places, and that Allah sent a Messenger to each of them from the Leading Messengers, who delivered the Great Codes of Law. The first place is that of the fig and the olive, which was Jerusalem, where Allah sent 'Isa bin Maryam. The second place is Mount Sinin, which is Mount Sinai where Allah spoke to Musa bin 'Imran. The third place is Makkah, and it is the city of security where whoever enters is safe. It is also the city in which Muhammad ﷺ was sent. They have said that these three places are mentioned at the end of the Tawrah. The verse says, "Allah has come from Mount Sinai - meaning the one upon which Allah spoke to Musa bin 'Imran; and shined from Sa'ir - meaning the mountain of Jerusalem from which Allah sent 'Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent 'Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent Muhammad ﷺ." Thus, He mentioned them in order to inform about them based upon their order of existence in time. This is why He swore by a noble place, then by a nobler place, and then by a place that is the nobler than both of them. Man becoming Lowly even though He was created in the Best Form and the Result of that لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ (Verily, We created man in the best form.) This is the subject being sworn about, and it is that Allah created man in the best image and form, standing upright with straight limbs that He beautified. ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (Then We reduced him to the lowest of the low.) meaning, to the Hellfire. This was said by Mujahid, Abu Al-'Aliyah, Al-Hasan, Ibn Zayd and others. Then after this attractiveness and beauty, their destination will be to the Hell-fire if they disobey Allah and belie the Messengers. This is why Allah says, إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Save those who believe and do righteous deeds.) Some have said, ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (Then We reduced him to the lowest of the low.) "This means decrepit old age." This has been reported from Ibn 'Abbas and 'Ikrimah. 'Ikrimah even said, "Whoever gathers the Qur'an (i.e., he memorizes it all), then he will not be returned to decrepit old age." Ibn Jarir preferred this explanation. Even if this was the meaning, it would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. Thus, the meaning here is what we have already mentioned (i.e., the first view), which is similar to Allah's saying, وَالْعَصْرِ - إِنَّ الْإِنسَانَ لَفِي خُسْرٍ - إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (By Al-'Asr. Verily man is in loss, except those who believe and perform righteous deeds.)(103:1-3) Concerning Allah's statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (Then they shall have a reward without end.) meaning, that will not end, as we have mentioned previously. Then Allah says, فَمَا يُكَذِّبُكَ (Then what causes you to deny) meaning, 'O Son of Adam!' بَعْدُ بِالدِّينِ (after this the Recompense?) meaning, 'in the recompense that will take place in the Hereafter. For indeed you know the beginning, and you know that He Who is able to begin (the creation) is also able to repeat it which is easier. So what is it that makes you deny the final return in the Hereafter after you have known this?' Then Allah says, أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (Is not the Allah the best of judges?) meaning, 'is He not the best of judges, Who does not oppress or do any injustice to anyone?' And from His justice is that He will establish the Judgement, and He will give retribution to the person who was wronged in this life against whoever wronged him.

The Recitation of Surat At-Tin in the Prayer while Traveling Malik and Shu'bah narrated from 'Adi bin Thabit, who narrated that Al-Bara' bin 'Azib said, "The Prophet ﷺ used to recite in one of his Rak'ahs while traveling 'At-Tin waz-Zaytun' (Surat At-Tin), and I have never heard anyone with a nicer voice or recitation than him." The Group has recorded this Hadith in their books. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالتِّينِ وَالزَّيْتُونِ - وَطُورِ سِينِينَ - وَهَٰذَا الْبَلَدِ الْأَمِينِ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ - إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ - فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ - أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (1. By At-Tin and Az-Zaytun.)(2. By Tur Sinin.)(3. By this city of security.)(4. Verily, We created man in the best form.)(5. Then We reduced him to the lowest of the low.)(6. Save those who believe and do righteous deeds. Then they shall have a reward without end.)(7. Then what causes you to deny after this the Recompense?)(8. Is not Allah the best of judges?) The Explanation of At-Tin and what comes after it Al-'Awfi reported from Ibn 'Abbas that what is meant by At-Tin is the Masjid of Nuh that was built upon Mount Al-Judi. Mujahid said, "It is this fig that you have." وَالزَّيْتُونِ (By Az-Zaytun.) Ka'b Al-Ahbar, Qatadah, Ibn Zayd and others have said, "It is the Masjid of Jerusalem (Bayt Al-Maqdis)." Mujahid and 'Ikrimah said, "It is this olive which you press (to extract the oil)." وَطُورِ سِينِينَ (By Tur Sinin.) Ka'b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa." وَهَٰذَا الْبَلَدِ الْأَمِينِ (By this city of security.) meaning Makkah. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah, Al-Hasan, Ibrahim An-Nakha'i, Ibn Zayd and Ka'b Al-Ahbar. There is no difference of opinion about this. Some of the Imams have said that these are three different places, and that Allah sent a Messenger to each of them from the Leading Messengers, who delivered the Great Codes of Law. The first place is that of the fig and the olive, which was Jerusalem, where Allah sent 'Isa bin Maryam. The second place is Mount Sinin, which is Mount Sinai where Allah spoke to Musa bin 'Imran. The third place is Makkah, and it is the city of security where whoever enters is safe. It is also the city in which Muhammad ﷺ was sent. They have said that these three places are mentioned at the end of the Tawrah. The verse says, "Allah has come from Mount Sinai - meaning the one upon which Allah spoke to Musa bin 'Imran; and shined from Sa'ir - meaning the mountain of Jerusalem from which Allah sent 'Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent 'Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent Muhammad ﷺ." Thus, He mentioned them in order to inform about them based upon their order of existence in time. This is why He swore by a noble place, then by a nobler place, and then by a place that is the nobler than both of them. Man becoming Lowly even though He was created in the Best Form and the Result of that لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ (Verily, We created man in the best form.) This is the subject being sworn about, and it is that Allah created man in the best image and form, standing upright with straight limbs that He beautified. ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (Then We reduced him to the lowest of the low.) meaning, to the Hellfire. This was said by Mujahid, Abu Al-'Aliyah, Al-Hasan, Ibn Zayd and others. Then after this attractiveness and beauty, their destination will be to the Hell-fire if they disobey Allah and belie the Messengers. This is why Allah says, إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Save those who believe and do righteous deeds.) Some have said, ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (Then We reduced him to the lowest of the low.) "This means decrepit old age." This has been reported from Ibn 'Abbas and 'Ikrimah. 'Ikrimah even said, "Whoever gathers the Qur'an (i.e., he memorizes it all), then he will not be returned to decrepit old age." Ibn Jarir preferred this explanation. Even if this was the meaning, it would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. Thus, the meaning here is what we have already mentioned (i.e., the first view), which is similar to Allah's saying, وَالْعَصْرِ - إِنَّ الْإِنسَانَ لَفِي خُسْرٍ - إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (By Al-'Asr. Verily man is in loss, except those who believe and perform righteous deeds.)(103:1-3) Concerning Allah's statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (Then they shall have a reward without end.) meaning, that will not end, as we have mentioned previously. Then Allah says, فَمَا يُكَذِّبُكَ (Then what causes you to deny) meaning, 'O Son of Adam!' بَعْدُ بِالدِّينِ (after this the Recompense?) meaning, 'in the recompense that will take place in the Hereafter. For indeed you know the beginning, and you know that He Who is able to begin (the creation) is also able to repeat it which is easier. So what is it that makes you deny the final return in the Hereafter after you have known this?' Then Allah says, أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (Is not the Allah the best of judges?) meaning, 'is He not the best of judges, Who does not oppress or do any injustice to anyone?' And from His justice is that He will establish the Judgement, and He will give retribution to the person who was wronged in this life against whoever wronged him.

The Recitation of Surat At-Tin in the Prayer while Traveling Malik and Shu'bah narrated from 'Adi bin Thabit, who narrated that Al-Bara' bin 'Azib said, "The Prophet ﷺ used to recite in one of his Rak'ahs while traveling 'At-Tin waz-Zaytun' (Surat At-Tin), and I have never heard anyone with a nicer voice or recitation than him." The Group has recorded this Hadith in their books. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالتِّينِ وَالزَّيْتُونِ - وَطُورِ سِينِينَ - وَهَٰذَا الْبَلَدِ الْأَمِينِ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ - إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ - فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ - أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (1. By At-Tin and Az-Zaytun.)(2. By Tur Sinin.)(3. By this city of security.)(4. Verily, We created man in the best form.)(5. Then We reduced him to the lowest of the low.)(6. Save those who believe and do righteous deeds. Then they shall have a reward without end.)(7. Then what causes you to deny after this the Recompense?)(8. Is not Allah the best of judges?) The Explanation of At-Tin and what comes after it Al-'Awfi reported from Ibn 'Abbas that what is meant by At-Tin is the Masjid of Nuh that was built upon Mount Al-Judi. Mujahid said, "It is this fig that you have." وَالزَّيْتُونِ (By Az-Zaytun.) Ka'b Al-Ahbar, Qatadah, Ibn Zayd and others have said, "It is the Masjid of Jerusalem (Bayt Al-Maqdis)." Mujahid and 'Ikrimah said, "It is this olive which you press (to extract the oil)." وَطُورِ سِينِينَ (By Tur Sinin.) Ka'b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa." وَهَٰذَا الْبَلَدِ الْأَمِينِ (By this city of security.) meaning Makkah. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah, Al-Hasan, Ibrahim An-Nakha'i, Ibn Zayd and Ka'b Al-Ahbar. There is no difference of opinion about this. Some of the Imams have said that these are three different places, and that Allah sent a Messenger to each of them from the Leading Messengers, who delivered the Great Codes of Law. The first place is that of the fig and the olive, which was Jerusalem, where Allah sent 'Isa bin Maryam. The second place is Mount Sinin, which is Mount Sinai where Allah spoke to Musa bin 'Imran. The third place is Makkah, and it is the city of security where whoever enters is safe. It is also the city in which Muhammad ﷺ was sent. They have said that these three places are mentioned at the end of the Tawrah. The verse says, "Allah has come from Mount Sinai - meaning the one upon which Allah spoke to Musa bin 'Imran; and shined from Sa'ir - meaning the mountain of Jerusalem from which Allah sent 'Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent 'Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent Muhammad ﷺ." Thus, He mentioned them in order to inform about them based upon their order of existence in time. This is why He swore by a noble place, then by a nobler place, and then by a place that is the nobler than both of them. Man becoming Lowly even though He was created in the Best Form and the Result of that لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ (Verily, We created man in the best form.) This is the subject being sworn about, and it is that Allah created man in the best image and form, standing upright with straight limbs that He beautified. ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (Then We reduced him to the lowest of the low.) meaning, to the Hellfire. This was said by Mujahid, Abu Al-'Aliyah, Al-Hasan, Ibn Zayd and others. Then after this attractiveness and beauty, their destination will be to the Hell-fire if they disobey Allah and belie the Messengers. This is why Allah says, إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Save those who believe and do righteous deeds.) Some have said, ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (Then We reduced him to the lowest of the low.) "This means decrepit old age." This has been reported from Ibn 'Abbas and 'Ikrimah. 'Ikrimah even said, "Whoever gathers the Qur'an (i.e., he memorizes it all), then he will not be returned to decrepit old age." Ibn Jarir preferred this explanation. Even if this was the meaning, it would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. Thus, the meaning here is what we have already mentioned (i.e., the first view), which is similar to Allah's saying, وَالْعَصْرِ - إِنَّ الْإِنسَانَ لَفِي خُسْرٍ - إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (By Al-'Asr. Verily man is in loss, except those who believe and perform righteous deeds.)(103:1-3) Concerning Allah's statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (Then they shall have a reward without end.) meaning, that will not end, as we have mentioned previously. Then Allah says, فَمَا يُكَذِّبُكَ (Then what causes you to deny) meaning, 'O Son of Adam!' بَعْدُ بِالدِّينِ (after this the Recompense?) meaning, 'in the recompense that will take place in the Hereafter. For indeed you know the beginning, and you know that He Who is able to begin (the creation) is also able to repeat it which is easier. So what is it that makes you deny the final return in the Hereafter after you have known this?' Then Allah says, أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (Is not the Allah the best of judges?) meaning, 'is He not the best of judges, Who does not oppress or do any injustice to anyone?' And from His justice is that He will establish the Judgement, and He will give retribution to the person who was wronged in this life against whoever wronged him.

The Recitation of Surat At-Tin in the Prayer while Traveling Malik and Shu'bah narrated from 'Adi bin Thabit, who narrated that Al-Bara' bin 'Azib said, "The Prophet ﷺ used to recite in one of his Rak'ahs while traveling 'At-Tin waz-Zaytun' (Surat At-Tin), and I have never heard anyone with a nicer voice or recitation than him." The Group has recorded this Hadith in their books. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالتِّينِ وَالزَّيْتُونِ - وَطُورِ سِينِينَ - وَهَٰذَا الْبَلَدِ الْأَمِينِ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ - إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ - فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ - أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (1. By At-Tin and Az-Zaytun.)(2. By Tur Sinin.)(3. By this city of security.)(4. Verily, We created man in the best form.)(5. Then We reduced him to the lowest of the low.)(6. Save those who believe and do righteous deeds. Then they shall have a reward without end.)(7. Then what causes you to deny after this the Recompense?)(8. Is not Allah the best of judges?) The Explanation of At-Tin and what comes after it Al-'Awfi reported from Ibn 'Abbas that what is meant by At-Tin is the Masjid of Nuh that was built upon Mount Al-Judi. Mujahid said, "It is this fig that you have." وَالزَّيْتُونِ (By Az-Zaytun.) Ka'b Al-Ahbar, Qatadah, Ibn Zayd and others have said, "It is the Masjid of Jerusalem (Bayt Al-Maqdis)." Mujahid and 'Ikrimah said, "It is this olive which you press (to extract the oil)." وَطُورِ سِينِينَ (By Tur Sinin.) Ka'b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa." وَهَٰذَا الْبَلَدِ الْأَمِينِ (By this city of security.) meaning Makkah. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah, Al-Hasan, Ibrahim An-Nakha'i, Ibn Zayd and Ka'b Al-Ahbar. There is no difference of opinion about this. Some of the Imams have said that these are three different places, and that Allah sent a Messenger to each of them from the Leading Messengers, who delivered the Great Codes of Law. The first place is that of the fig and the olive, which was Jerusalem, where Allah sent 'Isa bin Maryam. The second place is Mount Sinin, which is Mount Sinai where Allah spoke to Musa bin 'Imran. The third place is Makkah, and it is the city of security where whoever enters is safe. It is also the city in which Muhammad ﷺ was sent. They have said that these three places are mentioned at the end of the Tawrah. The verse says, "Allah has come from Mount Sinai - meaning the one upon which Allah spoke to Musa bin 'Imran; and shined from Sa'ir - meaning the mountain of Jerusalem from which Allah sent 'Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent 'Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent Muhammad ﷺ." Thus, He mentioned them in order to inform about them based upon their order of existence in time. This is why He swore by a noble place, then by a nobler place, and then by a place that is the nobler than both of them. Man becoming Lowly even though He was created in the Best Form and the Result of that لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ (Verily, We created man in the best form.) This is the subject being sworn about, and it is that Allah created man in the best image and form, standing upright with straight limbs that He beautified. ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (Then We reduced him to the lowest of the low.) meaning, to the Hellfire. This was said by Mujahid, Abu Al-'Aliyah, Al-Hasan, Ibn Zayd and others. Then after this attractiveness and beauty, their destination will be to the Hell-fire if they disobey Allah and belie the Messengers. This is why Allah says, إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Save those who believe and do righteous deeds.) Some have said, ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (Then We reduced him to the lowest of the low.) "This means decrepit old age." This has been reported from Ibn 'Abbas and 'Ikrimah. 'Ikrimah even said, "Whoever gathers the Qur'an (i.e., he memorizes it all), then he will not be returned to decrepit old age." Ibn Jarir preferred this explanation. Even if this was the meaning, it would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. Thus, the meaning here is what we have already mentioned (i.e., the first view), which is similar to Allah's saying, وَالْعَصْرِ - إِنَّ الْإِنسَانَ لَفِي خُسْرٍ - إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (By Al-'Asr. Verily man is in loss, except those who believe and perform righteous deeds.)(103:1-3) Concerning Allah's statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (Then they shall have a reward without end.) meaning, that will not end, as we have mentioned previously. Then Allah says, فَمَا يُكَذِّبُكَ (Then what causes you to deny) meaning, 'O Son of Adam!' بَعْدُ بِالدِّينِ (after this the Recompense?) meaning, 'in the recompense that will take place in the Hereafter. For indeed you know the beginning, and you know that He Who is able to begin (the creation) is also able to repeat it which is easier. So what is it that makes you deny the final return in the Hereafter after you have known this?' Then Allah says, أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (Is not the Allah the best of judges?) meaning, 'is He not the best of judges, Who does not oppress or do any injustice to anyone?' And from His justice is that He will establish the Judgement, and He will give retribution to the person who was wronged in this life against whoever wronged him.

This was the First of the Qur'an revealed بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ - خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ - اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ (1. Read! In the Name of your Lord Who created.)(2. He has created man from a clot.)(3. Read! And your Lord is the Most Generous.)(4. Who has taught by the pen.)(5. He has taught man that which he knew not.) The Beginning of the Prophethood of Muhammad (ﷺ) and the First of the Qur'an revealed Imam Ahmad recorded that 'A'ishah said: The first thing that began happening with the Messenger of Allah ﷺ from the revelation was dreams that he would see in his sleep that would come true. He would not see any dream except that it would come true just like the (clearness of) the daybreak in the morning. Then seclusion became beloved to him. So, he used to go to the cave of Hira' and devote himself to worship there for a number of nights, and he would bring provisions for that. Then he would return to Khadijah and replenish his provisions for a similar number of nights. This continued until the revelation suddenly came to him while he was in the cave of Hira'. The angel came to him while he was in the cave and said, "Read!" The Messenger of Allah ﷺ said, فَقُلْتُ: مَا أَنَا بِقَارِىءٍ (I replied: "I am not one who reads.) Then he said, "So he (the angel) seized me and pressed me until I could no longer bear it. Then he released me and said: 'Read!' So I replied: 'I am not one who reads.' So, he pressed me a second time until I could no longer bear it. Then he released me and said: اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (Read in the Name of your Lord who has created.) until he reached the Ayah, مَا لَمْ يَعْلَمْ (That which he knew not.)" So he returned with them (those Ayat) and with his heart trembling until he came (home) to Khadijah, and he said, زَمِّلُونِي زَمِّلُونِي (Wrap me up, wrap me up!) So they wrapped him up until his fear went away. After that he told Khadijah everything that had happened (and said), قَدْ خَشِيتُ عَلَى نَفْسِي (I fear that something may happen to me.) Khadijah replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your relatives, you speak the truth, you help the poor and the destitute, you serve your guests generously, and you help the deserving, calamity afflicted people." Khadijah then accompanied him to her cousin Waraqah bin Nawfal bin Asad bin 'Abdul-'Uzza bin Qusay, who, during the period of ignorance became a Christian and used to scribe the Scriptures in Arabic. He would write from the Injil in Hebrew as much as Allah willed for him to write. He was an old man and had lost his eyesight. Khadijah said to him, "O my cousin! Listen to the story of your nephew." Waraqah asked, "O my nephew! What have you seen?" Allah's Messenger ﷺ described what he saw. Waraqah said, "This is An-Namus whom Allah had sent to Musa. I wish I was young and could live until the time when your people would drive you out." Allah's Messenger ﷺ asked, أَوَ مُخْرِجِيَّ هُمْ؟ (Will they drive me out?) Waraqah replied in the affirmative and said, "Anyone who came with something similar to what you have brought, was treated with hostility and enmity; and if I should remain alive till that day then I would firmly support you." But Waraqah did not remain. He died and the revelation paused until Allah's Messenger ﷺ became sad according to what we were told. Due to this grief he set out a number of times with the intent of throwing himself from the mountain tops. However, every time he would reach the peak of a mountain to throw himself from it, Jibril would appear to him and say, "O Muhammad! You are truly the Messenger of Allah!" Therefore, his worry would be eased, his soul would be settled and he would return (down from the mountain). Then, when the revelation did not come again for a long time, he set out as he had done before. So when he reached the peak of the mountain, Jibril appeared to him again and said to him the same as he had said before." This Hadith has been recorded in the Two Sahihs by way of Az-Zuhri. We have already discussed this Hadith's chain of narration, its text and its meanings at length in the beginning of our explanation of Sahih Al-Bukhari. Therefore, whoever would like to read it, it is researched there, and all praise and blessings are due to Allah. So the first thing that was revealed of the Qur'an were these noble and blessed Ayat. They are the first mercy that Allah bestowed upon His servants and the first bounty that Allah favored them with. The Honor and Nobility of Man is in His Knowledge These Ayat inform of the beginning of man's creation from a dangling clot, and that out of Allah's generosity He taught man that which he did not know. Thus, Allah exalted him and honored him by giving him knowledge, and it is the dignity that the Father of Humanity, Adam, was distinguished with over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with the fingers. Thus, it may be intellectual, spoken and written. And while the last (written) necessitates the first two (intellectual and spoken), the reverse is not true. For this reason Allah says, اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ (Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) There is a narration that states, "Record knowledge by writing." There is also a saying which states, "Whoever acts according to what he knows, Allah will make him inherit knowledge that he did not know."

This was the First of the Qur'an revealed بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ - خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ - اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ (1. Read! In the Name of your Lord Who created.)(2. He has created man from a clot.)(3. Read! And your Lord is the Most Generous.)(4. Who has taught by the pen.)(5. He has taught man that which he knew not.) The Beginning of the Prophethood of Muhammad (ﷺ) and the First of the Qur'an revealed Imam Ahmad recorded that 'A'ishah said: The first thing that began happening with the Messenger of Allah ﷺ from the revelation was dreams that he would see in his sleep that would come true. He would not see any dream except that it would come true just like the (clearness of) the daybreak in the morning. Then seclusion became beloved to him. So, he used to go to the cave of Hira' and devote himself to worship there for a number of nights, and he would bring provisions for that. Then he would return to Khadijah and replenish his provisions for a similar number of nights. This continued until the revelation suddenly came to him while he was in the cave of Hira'. The angel came to him while he was in the cave and said, "Read!" The Messenger of Allah ﷺ said, فَقُلْتُ: مَا أَنَا بِقَارِىءٍ (I replied: "I am not one who reads.) Then he said, "So he (the angel) seized me and pressed me until I could no longer bear it. Then he released me and said: 'Read!' So I replied: 'I am not one who reads.' So, he pressed me a second time until I could no longer bear it. Then he released me and said: اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (Read in the Name of your Lord who has created.) until he reached the Ayah, مَا لَمْ يَعْلَمْ (That which he knew not.)" So he returned with them (those Ayat) and with his heart trembling until he came (home) to Khadijah, and he said, زَمِّلُونِي زَمِّلُونِي (Wrap me up, wrap me up!) So they wrapped him up until his fear went away. After that he told Khadijah everything that had happened (and said), قَدْ خَشِيتُ عَلَى نَفْسِي (I fear that something may happen to me.) Khadijah replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your relatives, you speak the truth, you help the poor and the destitute, you serve your guests generously, and you help the deserving, calamity afflicted people." Khadijah then accompanied him to her cousin Waraqah bin Nawfal bin Asad bin 'Abdul-'Uzza bin Qusay, who, during the period of ignorance became a Christian and used to scribe the Scriptures in Arabic. He would write from the Injil in Hebrew as much as Allah willed for him to write. He was an old man and had lost his eyesight. Khadijah said to him, "O my cousin! Listen to the story of your nephew." Waraqah asked, "O my nephew! What have you seen?" Allah's Messenger ﷺ described what he saw. Waraqah said, "This is An-Namus whom Allah had sent to Musa. I wish I was young and could live until the time when your people would drive you out." Allah's Messenger ﷺ asked, أَوَ مُخْرِجِيَّ هُمْ؟ (Will they drive me out?) Waraqah replied in the affirmative and said, "Anyone who came with something similar to what you have brought, was treated with hostility and enmity; and if I should remain alive till that day then I would firmly support you." But Waraqah did not remain. He died and the revelation paused until Allah's Messenger ﷺ became sad according to what we were told. Due to this grief he set out a number of times with the intent of throwing himself from the mountain tops. However, every time he would reach the peak of a mountain to throw himself from it, Jibril would appear to him and say, "O Muhammad! You are truly the Messenger of Allah!" Therefore, his worry would be eased, his soul would be settled and he would return (down from the mountain). Then, when the revelation did not come again for a long time, he set out as he had done before. So when he reached the peak of the mountain, Jibril appeared to him again and said to him the same as he had said before." This Hadith has been recorded in the Two Sahihs by way of Az-Zuhri. We have already discussed this Hadith's chain of narration, its text and its meanings at length in the beginning of our explanation of Sahih Al-Bukhari. Therefore, whoever would like to read it, it is researched there, and all praise and blessings are due to Allah. So the first thing that was revealed of the Qur'an were these noble and blessed Ayat. They are the first mercy that Allah bestowed upon His servants and the first bounty that Allah favored them with. The Honor and Nobility of Man is in His Knowledge These Ayat inform of the beginning of man's creation from a dangling clot, and that out of Allah's generosity He taught man that which he did not know. Thus, Allah exalted him and honored him by giving him knowledge, and it is the dignity that the Father of Humanity, Adam, was distinguished with over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with the fingers. Thus, it may be intellectual, spoken and written. And while the last (written) necessitates the first two (intellectual and spoken), the reverse is not true. For this reason Allah says, اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ (Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) There is a narration that states, "Record knowledge by writing." There is also a saying which states, "Whoever acts according to what he knows, Allah will make him inherit knowledge that he did not know."

This was the First of the Qur'an revealed بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ - خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ - اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ (1. Read! In the Name of your Lord Who created.)(2. He has created man from a clot.)(3. Read! And your Lord is the Most Generous.)(4. Who has taught by the pen.)(5. He has taught man that which he knew not.) The Beginning of the Prophethood of Muhammad (ﷺ) and the First of the Qur'an revealed Imam Ahmad recorded that 'A'ishah said: The first thing that began happening with the Messenger of Allah ﷺ from the revelation was dreams that he would see in his sleep that would come true. He would not see any dream except that it would come true just like the (clearness of) the daybreak in the morning. Then seclusion became beloved to him. So, he used to go to the cave of Hira' and devote himself to worship there for a number of nights, and he would bring provisions for that. Then he would return to Khadijah and replenish his provisions for a similar number of nights. This continued until the revelation suddenly came to him while he was in the cave of Hira'. The angel came to him while he was in the cave and said, "Read!" The Messenger of Allah ﷺ said, فَقُلْتُ: مَا أَنَا بِقَارِىءٍ (I replied: "I am not one who reads.) Then he said, "So he (the angel) seized me and pressed me until I could no longer bear it. Then he released me and said: 'Read!' So I replied: 'I am not one who reads.' So, he pressed me a second time until I could no longer bear it. Then he released me and said: اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (Read in the Name of your Lord who has created.) until he reached the Ayah, مَا لَمْ يَعْلَمْ (That which he knew not.)" So he returned with them (those Ayat) and with his heart trembling until he came (home) to Khadijah, and he said, زَمِّلُونِي زَمِّلُونِي (Wrap me up, wrap me up!) So they wrapped him up until his fear went away. After that he told Khadijah everything that had happened (and said), قَدْ خَشِيتُ عَلَى نَفْسِي (I fear that something may happen to me.) Khadijah replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your relatives, you speak the truth, you help the poor and the destitute, you serve your guests generously, and you help the deserving, calamity afflicted people." Khadijah then accompanied him to her cousin Waraqah bin Nawfal bin Asad bin 'Abdul-'Uzza bin Qusay, who, during the period of ignorance became a Christian and used to scribe the Scriptures in Arabic. He would write from the Injil in Hebrew as much as Allah willed for him to write. He was an old man and had lost his eyesight. Khadijah said to him, "O my cousin! Listen to the story of your nephew." Waraqah asked, "O my nephew! What have you seen?" Allah's Messenger ﷺ described what he saw. Waraqah said, "This is An-Namus whom Allah had sent to Musa. I wish I was young and could live until the time when your people would drive you out." Allah's Messenger ﷺ asked, أَوَ مُخْرِجِيَّ هُمْ؟ (Will they drive me out?) Waraqah replied in the affirmative and said, "Anyone who came with something similar to what you have brought, was treated with hostility and enmity; and if I should remain alive till that day then I would firmly support you." But Waraqah did not remain. He died and the revelation paused until Allah's Messenger ﷺ became sad according to what we were told. Due to this grief he set out a number of times with the intent of throwing himself from the mountain tops. However, every time he would reach the peak of a mountain to throw himself from it, Jibril would appear to him and say, "O Muhammad! You are truly the Messenger of Allah!" Therefore, his worry would be eased, his soul would be settled and he would return (down from the mountain). Then, when the revelation did not come again for a long time, he set out as he had done before. So when he reached the peak of the mountain, Jibril appeared to him again and said to him the same as he had said before." This Hadith has been recorded in the Two Sahihs by way of Az-Zuhri. We have already discussed this Hadith's chain of narration, its text and its meanings at length in the beginning of our explanation of Sahih Al-Bukhari. Therefore, whoever would like to read it, it is researched there, and all praise and blessings are due to Allah. So the first thing that was revealed of the Qur'an were these noble and blessed Ayat. They are the first mercy that Allah bestowed upon His servants and the first bounty that Allah favored them with. The Honor and Nobility of Man is in His Knowledge These Ayat inform of the beginning of man's creation from a dangling clot, and that out of Allah's generosity He taught man that which he did not know. Thus, Allah exalted him and honored him by giving him knowledge, and it is the dignity that the Father of Humanity, Adam, was distinguished with over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with the fingers. Thus, it may be intellectual, spoken and written. And while the last (written) necessitates the first two (intellectual and spoken), the reverse is not true. For this reason Allah says, اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ (Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) There is a narration that states, "Record knowledge by writing." There is also a saying which states, "Whoever acts according to what he knows, Allah will make him inherit knowledge that he did not know."

This was the First of the Qur'an revealed بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ - خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ - اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ (1. Read! In the Name of your Lord Who created.)(2. He has created man from a clot.)(3. Read! And your Lord is the Most Generous.)(4. Who has taught by the pen.)(5. He has taught man that which he knew not.) The Beginning of the Prophethood of Muhammad (ﷺ) and the First of the Qur'an revealed Imam Ahmad recorded that 'A'ishah said: The first thing that began happening with the Messenger of Allah ﷺ from the revelation was dreams that he would see in his sleep that would come true. He would not see any dream except that it would come true just like the (clearness of) the daybreak in the morning. Then seclusion became beloved to him. So, he used to go to the cave of Hira' and devote himself to worship there for a number of nights, and he would bring provisions for that. Then he would return to Khadijah and replenish his provisions for a similar number of nights. This continued until the revelation suddenly came to him while he was in the cave of Hira'. The angel came to him while he was in the cave and said, "Read!" The Messenger of Allah ﷺ said, فَقُلْتُ: مَا أَنَا بِقَارِىءٍ (I replied: "I am not one who reads.) Then he said, "So he (the angel) seized me and pressed me until I could no longer bear it. Then he released me and said: 'Read!' So I replied: 'I am not one who reads.' So, he pressed me a second time until I could no longer bear it. Then he released me and said: اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (Read in the Name of your Lord who has created.) until he reached the Ayah, مَا لَمْ يَعْلَمْ (That which he knew not.)" So he returned with them (those Ayat) and with his heart trembling until he came (home) to Khadijah, and he said, زَمِّلُونِي زَمِّلُونِي (Wrap me up, wrap me up!) So they wrapped him up until his fear went away. After that he told Khadijah everything that had happened (and said), قَدْ خَشِيتُ عَلَى نَفْسِي (I fear that something may happen to me.) Khadijah replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your relatives, you speak the truth, you help the poor and the destitute, you serve your guests generously, and you help the deserving, calamity afflicted people." Khadijah then accompanied him to her cousin Waraqah bin Nawfal bin Asad bin 'Abdul-'Uzza bin Qusay, who, during the period of ignorance became a Christian and used to scribe the Scriptures in Arabic. He would write from the Injil in Hebrew as much as Allah willed for him to write. He was an old man and had lost his eyesight. Khadijah said to him, "O my cousin! Listen to the story of your nephew." Waraqah asked, "O my nephew! What have you seen?" Allah's Messenger ﷺ described what he saw. Waraqah said, "This is An-Namus whom Allah had sent to Musa. I wish I was young and could live until the time when your people would drive you out." Allah's Messenger ﷺ asked, أَوَ مُخْرِجِيَّ هُمْ؟ (Will they drive me out?) Waraqah replied in the affirmative and said, "Anyone who came with something similar to what you have brought, was treated with hostility and enmity; and if I should remain alive till that day then I would firmly support you." But Waraqah did not remain. He died and the revelation paused until Allah's Messenger ﷺ became sad according to what we were told. Due to this grief he set out a number of times with the intent of throwing himself from the mountain tops. However, every time he would reach the peak of a mountain to throw himself from it, Jibril would appear to him and say, "O Muhammad! You are truly the Messenger of Allah!" Therefore, his worry would be eased, his soul would be settled and he would return (down from the mountain). Then, when the revelation did not come again for a long time, he set out as he had done before. So when he reached the peak of the mountain, Jibril appeared to him again and said to him the same as he had said before." This Hadith has been recorded in the Two Sahihs by way of Az-Zuhri. We have already discussed this Hadith's chain of narration, its text and its meanings at length in the beginning of our explanation of Sahih Al-Bukhari. Therefore, whoever would like to read it, it is researched there, and all praise and blessings are due to Allah. So the first thing that was revealed of the Qur'an were these noble and blessed Ayat. They are the first mercy that Allah bestowed upon His servants and the first bounty that Allah favored them with. The Honor and Nobility of Man is in His Knowledge These Ayat inform of the beginning of man's creation from a dangling clot, and that out of Allah's generosity He taught man that which he did not know. Thus, Allah exalted him and honored him by giving him knowledge, and it is the dignity that the Father of Humanity, Adam, was distinguished with over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with the fingers. Thus, it may be intellectual, spoken and written. And while the last (written) necessitates the first two (intellectual and spoken), the reverse is not true. For this reason Allah says, اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ (Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) There is a narration that states, "Record knowledge by writing." There is also a saying which states, "Whoever acts according to what he knows, Allah will make him inherit knowledge that he did not know."

This was the First of the Qur'an revealed بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ - خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ - اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ (1. Read! In the Name of your Lord Who created.)(2. He has created man from a clot.)(3. Read! And your Lord is the Most Generous.)(4. Who has taught by the pen.)(5. He has taught man that which he knew not.) The Beginning of the Prophethood of Muhammad (ﷺ) and the First of the Qur'an revealed Imam Ahmad recorded that 'A'ishah said: The first thing that began happening with the Messenger of Allah ﷺ from the revelation was dreams that he would see in his sleep that would come true. He would not see any dream except that it would come true just like the (clearness of) the daybreak in the morning. Then seclusion became beloved to him. So, he used to go to the cave of Hira' and devote himself to worship there for a number of nights, and he would bring provisions for that. Then he would return to Khadijah and replenish his provisions for a similar number of nights. This continued until the revelation suddenly came to him while he was in the cave of Hira'. The angel came to him while he was in the cave and said, "Read!" The Messenger of Allah ﷺ said, فَقُلْتُ: مَا أَنَا بِقَارِىءٍ (I replied: "I am not one who reads.) Then he said, "So he (the angel) seized me and pressed me until I could no longer bear it. Then he released me and said: 'Read!' So I replied: 'I am not one who reads.' So, he pressed me a second time until I could no longer bear it. Then he released me and said: اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (Read in the Name of your Lord who has created.) until he reached the Ayah, مَا لَمْ يَعْلَمْ (That which he knew not.)" So he returned with them (those Ayat) and with his heart trembling until he came (home) to Khadijah, and he said, زَمِّلُونِي زَمِّلُونِي (Wrap me up, wrap me up!) So they wrapped him up until his fear went away. After that he told Khadijah everything that had happened (and said), قَدْ خَشِيتُ عَلَى نَفْسِي (I fear that something may happen to me.) Khadijah replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your relatives, you speak the truth, you help the poor and the destitute, you serve your guests generously, and you help the deserving, calamity afflicted people." Khadijah then accompanied him to her cousin Waraqah bin Nawfal bin Asad bin 'Abdul-'Uzza bin Qusay, who, during the period of ignorance became a Christian and used to scribe the Scriptures in Arabic. He would write from the Injil in Hebrew as much as Allah willed for him to write. He was an old man and had lost his eyesight. Khadijah said to him, "O my cousin! Listen to the story of your nephew." Waraqah asked, "O my nephew! What have you seen?" Allah's Messenger ﷺ described what he saw. Waraqah said, "This is An-Namus whom Allah had sent to Musa. I wish I was young and could live until the time when your people would drive you out." Allah's Messenger ﷺ asked, أَوَ مُخْرِجِيَّ هُمْ؟ (Will they drive me out?) Waraqah replied in the affirmative and said, "Anyone who came with something similar to what you have brought, was treated with hostility and enmity; and if I should remain alive till that day then I would firmly support you." But Waraqah did not remain. He died and the revelation paused until Allah's Messenger ﷺ became sad according to what we were told. Due to this grief he set out a number of times with the intent of throwing himself from the mountain tops. However, every time he would reach the peak of a mountain to throw himself from it, Jibril would appear to him and say, "O Muhammad! You are truly the Messenger of Allah!" Therefore, his worry would be eased, his soul would be settled and he would return (down from the mountain). Then, when the revelation did not come again for a long time, he set out as he had done before. So when he reached the peak of the mountain, Jibril appeared to him again and said to him the same as he had said before." This Hadith has been recorded in the Two Sahihs by way of Az-Zuhri. We have already discussed this Hadith's chain of narration, its text and its meanings at length in the beginning of our explanation of Sahih Al-Bukhari. Therefore, whoever would like to read it, it is researched there, and all praise and blessings are due to Allah. So the first thing that was revealed of the Qur'an were these noble and blessed Ayat. They are the first mercy that Allah bestowed upon His servants and the first bounty that Allah favored them with. The Honor and Nobility of Man is in His Knowledge These Ayat inform of the beginning of man's creation from a dangling clot, and that out of Allah's generosity He taught man that which he did not know. Thus, Allah exalted him and honored him by giving him knowledge, and it is the dignity that the Father of Humanity, Adam, was distinguished with over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with the fingers. Thus, it may be intellectual, spoken and written. And while the last (written) necessitates the first two (intellectual and spoken), the reverse is not true. For this reason Allah says, اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ (Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) There is a narration that states, "Record knowledge by writing." There is also a saying which states, "Whoever acts according to what he knows, Allah will make him inherit knowledge that he did not know."

The Threat against Man's Transgression for the sake of Wealth Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying, إِنَّ إِلَى رَبِّكَ الرُّجْعَى (Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.' Scolding of Abu Jahl and the Threat of seizing Him Then Allah says, أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى (Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying, أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى (Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or أَوْ أَمَرَ بِالتَّقْوَى (Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says, أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى (Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening, كَلاَّ لَئِن لَّمْ يَنتَهِ (Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy, لَنَسْفَعاً بِالنَّاصِيَةِ (We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says, نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ (A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions. فَلْيَدْعُ نَادِيَهُ (Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them. سَنَدْعُ الزَّبَانِيَةَ (We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said, «لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة» (If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed, فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ (Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said, «لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا» (If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not: كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى (Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith. Amusement for the Prophet Then Allah says, كَلاَّ لاَ تُطِعْهُ (Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.' وَاسْجُدْ وَاقْتَرِب (Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said, «أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء» (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) (84:1) and اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ (Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.

The Threat against Man's Transgression for the sake of Wealth Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying, إِنَّ إِلَى رَبِّكَ الرُّجْعَى (Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.' Scolding of Abu Jahl and the Threat of seizing Him Then Allah says, أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى (Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying, أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى (Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or أَوْ أَمَرَ بِالتَّقْوَى (Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says, أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى (Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening, كَلاَّ لَئِن لَّمْ يَنتَهِ (Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy, لَنَسْفَعاً بِالنَّاصِيَةِ (We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says, نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ (A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions. فَلْيَدْعُ نَادِيَهُ (Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them. سَنَدْعُ الزَّبَانِيَةَ (We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said, «لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة» (If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed, فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ (Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said, «لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا» (If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not: كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى (Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith. Amusement for the Prophet Then Allah says, كَلاَّ لاَ تُطِعْهُ (Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.' وَاسْجُدْ وَاقْتَرِب (Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said, «أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء» (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) (84:1) and اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ (Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.

The Threat against Man's Transgression for the sake of Wealth Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying, إِنَّ إِلَى رَبِّكَ الرُّجْعَى (Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.' Scolding of Abu Jahl and the Threat of seizing Him Then Allah says, أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى (Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying, أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى (Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or أَوْ أَمَرَ بِالتَّقْوَى (Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says, أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى (Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening, كَلاَّ لَئِن لَّمْ يَنتَهِ (Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy, لَنَسْفَعاً بِالنَّاصِيَةِ (We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says, نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ (A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions. فَلْيَدْعُ نَادِيَهُ (Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them. سَنَدْعُ الزَّبَانِيَةَ (We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said, «لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة» (If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed, فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ (Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said, «لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا» (If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not: كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى (Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith. Amusement for the Prophet Then Allah says, كَلاَّ لاَ تُطِعْهُ (Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.' وَاسْجُدْ وَاقْتَرِب (Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said, «أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء» (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) (84:1) and اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ (Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.

The Threat against Man's Transgression for the sake of Wealth Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying, إِنَّ إِلَى رَبِّكَ الرُّجْعَى (Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.' Scolding of Abu Jahl and the Threat of seizing Him Then Allah says, أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى (Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying, أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى (Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or أَوْ أَمَرَ بِالتَّقْوَى (Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says, أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى (Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening, كَلاَّ لَئِن لَّمْ يَنتَهِ (Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy, لَنَسْفَعاً بِالنَّاصِيَةِ (We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says, نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ (A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions. فَلْيَدْعُ نَادِيَهُ (Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them. سَنَدْعُ الزَّبَانِيَةَ (We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said, «لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة» (If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed, فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ (Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said, «لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا» (If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not: كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى (Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith. Amusement for the Prophet Then Allah says, كَلاَّ لاَ تُطِعْهُ (Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.' وَاسْجُدْ وَاقْتَرِب (Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said, «أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء» (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) (84:1) and اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ (Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.

The Threat against Man's Transgression for the sake of Wealth Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying, إِنَّ إِلَى رَبِّكَ الرُّجْعَى (Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.' Scolding of Abu Jahl and the Threat of seizing Him Then Allah says, أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى (Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying, أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى (Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or أَوْ أَمَرَ بِالتَّقْوَى (Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says, أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى (Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening, كَلاَّ لَئِن لَّمْ يَنتَهِ (Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy, لَنَسْفَعاً بِالنَّاصِيَةِ (We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says, نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ (A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions. فَلْيَدْعُ نَادِيَهُ (Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them. سَنَدْعُ الزَّبَانِيَةَ (We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said, «لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة» (If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed, فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ (Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said, «لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا» (If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not: كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى (Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith. Amusement for the Prophet Then Allah says, كَلاَّ لاَ تُطِعْهُ (Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.' وَاسْجُدْ وَاقْتَرِب (Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said, «أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء» (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) (84:1) and اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ (Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.

The Threat against Man's Transgression for the sake of Wealth Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying, إِنَّ إِلَى رَبِّكَ الرُّجْعَى (Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.' Scolding of Abu Jahl and the Threat of seizing Him Then Allah says, أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى (Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying, أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى (Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or أَوْ أَمَرَ بِالتَّقْوَى (Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says, أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى (Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening, كَلاَّ لَئِن لَّمْ يَنتَهِ (Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy, لَنَسْفَعاً بِالنَّاصِيَةِ (We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says, نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ (A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions. فَلْيَدْعُ نَادِيَهُ (Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them. سَنَدْعُ الزَّبَانِيَةَ (We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said, «لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة» (If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed, فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ (Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said, «لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا» (If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not: كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى (Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith. Amusement for the Prophet Then Allah says, كَلاَّ لاَ تُطِعْهُ (Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.' وَاسْجُدْ وَاقْتَرِب (Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said, «أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء» (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) (84:1) and اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ (Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.

The Threat against Man's Transgression for the sake of Wealth Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying, إِنَّ إِلَى رَبِّكَ الرُّجْعَى (Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.' Scolding of Abu Jahl and the Threat of seizing Him Then Allah says, أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى (Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying, أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى (Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or أَوْ أَمَرَ بِالتَّقْوَى (Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says, أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى (Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening, كَلاَّ لَئِن لَّمْ يَنتَهِ (Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy, لَنَسْفَعاً بِالنَّاصِيَةِ (We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says, نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ (A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions. فَلْيَدْعُ نَادِيَهُ (Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them. سَنَدْعُ الزَّبَانِيَةَ (We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said, «لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة» (If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed, فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ (Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said, «لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا» (If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not: كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى (Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith. Amusement for the Prophet Then Allah says, كَلاَّ لاَ تُطِعْهُ (Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.' وَاسْجُدْ وَاقْتَرِب (Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said, «أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء» (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) (84:1) and اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ (Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.

The Threat against Man's Transgression for the sake of Wealth Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying, إِنَّ إِلَى رَبِّكَ الرُّجْعَى (Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.' Scolding of Abu Jahl and the Threat of seizing Him Then Allah says, أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى (Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying, أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى (Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or أَوْ أَمَرَ بِالتَّقْوَى (Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says, أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى (Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening, كَلاَّ لَئِن لَّمْ يَنتَهِ (Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy, لَنَسْفَعاً بِالنَّاصِيَةِ (We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says, نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ (A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions. فَلْيَدْعُ نَادِيَهُ (Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them. سَنَدْعُ الزَّبَانِيَةَ (We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said, «لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة» (If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed, فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ (Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said, «لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا» (If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not: كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى (Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith. Amusement for the Prophet Then Allah says, كَلاَّ لاَ تُطِعْهُ (Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.' وَاسْجُدْ وَاقْتَرِب (Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said, «أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء» (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) (84:1) and اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ (Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.

The Threat against Man's Transgression for the sake of Wealth Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying, إِنَّ إِلَى رَبِّكَ الرُّجْعَى (Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.' Scolding of Abu Jahl and the Threat of seizing Him Then Allah says, أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى (Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying, أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى (Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or أَوْ أَمَرَ بِالتَّقْوَى (Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says, أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى (Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening, كَلاَّ لَئِن لَّمْ يَنتَهِ (Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy, لَنَسْفَعاً بِالنَّاصِيَةِ (We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says, نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ (A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions. فَلْيَدْعُ نَادِيَهُ (Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them. سَنَدْعُ الزَّبَانِيَةَ (We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said, «لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة» (If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed, فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ (Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said, «لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا» (If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not: كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى (Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith. Amusement for the Prophet Then Allah says, كَلاَّ لاَ تُطِعْهُ (Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.' وَاسْجُدْ وَاقْتَرِب (Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said, «أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء» (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) (84:1) and اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ (Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.

The Threat against Man's Transgression for the sake of Wealth Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying, إِنَّ إِلَى رَبِّكَ الرُّجْعَى (Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.' Scolding of Abu Jahl and the Threat of seizing Him Then Allah says, أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى (Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying, أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى (Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or أَوْ أَمَرَ بِالتَّقْوَى (Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says, أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى (Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening, كَلاَّ لَئِن لَّمْ يَنتَهِ (Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy, لَنَسْفَعاً بِالنَّاصِيَةِ (We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says, نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ (A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions. فَلْيَدْعُ نَادِيَهُ (Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them. سَنَدْعُ الزَّبَانِيَةَ (We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said, «لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة» (If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed, فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ (Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said, «لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا» (If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not: كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى (Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith. Amusement for the Prophet Then Allah says, كَلاَّ لاَ تُطِعْهُ (Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.' وَاسْجُدْ وَاقْتَرِب (Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said, «أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء» (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) (84:1) and اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ (Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.

The Threat against Man's Transgression for the sake of Wealth Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying, إِنَّ إِلَى رَبِّكَ الرُّجْعَى (Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.' Scolding of Abu Jahl and the Threat of seizing Him Then Allah says, أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى (Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying, أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى (Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or أَوْ أَمَرَ بِالتَّقْوَى (Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says, أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى (Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening, كَلاَّ لَئِن لَّمْ يَنتَهِ (Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy, لَنَسْفَعاً بِالنَّاصِيَةِ (We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says, نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ (A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions. فَلْيَدْعُ نَادِيَهُ (Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them. سَنَدْعُ الزَّبَانِيَةَ (We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said, «لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة» (If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed, فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ (Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said, «لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا» (If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not: كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى (Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith. Amusement for the Prophet Then Allah says, كَلاَّ لاَ تُطِعْهُ (Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.' وَاسْجُدْ وَاقْتَرِب (Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said, «أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء» (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) (84:1) and اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ (Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.

The Threat against Man's Transgression for the sake of Wealth Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying, إِنَّ إِلَى رَبِّكَ الرُّجْعَى (Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.' Scolding of Abu Jahl and the Threat of seizing Him Then Allah says, أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى (Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying, أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى (Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or أَوْ أَمَرَ بِالتَّقْوَى (Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says, أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى (Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening, كَلاَّ لَئِن لَّمْ يَنتَهِ (Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy, لَنَسْفَعاً بِالنَّاصِيَةِ (We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says, نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ (A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions. فَلْيَدْعُ نَادِيَهُ (Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them. سَنَدْعُ الزَّبَانِيَةَ (We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said, «لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة» (If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed, فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ (Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said, «لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا» (If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not: كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى (Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith. Amusement for the Prophet Then Allah says, كَلاَّ لاَ تُطِعْهُ (Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.' وَاسْجُدْ وَاقْتَرِب (Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said, «أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء» (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) (84:1) and اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ (Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.

The Threat against Man's Transgression for the sake of Wealth Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying, إِنَّ إِلَى رَبِّكَ الرُّجْعَى (Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.' Scolding of Abu Jahl and the Threat of seizing Him Then Allah says, أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى (Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying, أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى (Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or أَوْ أَمَرَ بِالتَّقْوَى (Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says, أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى (Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening, كَلاَّ لَئِن لَّمْ يَنتَهِ (Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy, لَنَسْفَعاً بِالنَّاصِيَةِ (We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says, نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ (A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions. فَلْيَدْعُ نَادِيَهُ (Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them. سَنَدْعُ الزَّبَانِيَةَ (We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said, «لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة» (If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed, فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ (Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said, «لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا» (If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not: كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى (Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith. Amusement for the Prophet Then Allah says, كَلاَّ لاَ تُطِعْهُ (Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.' وَاسْجُدْ وَاقْتَرِب (Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said, «أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء» (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) (84:1) and اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ (Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.

The Threat against Man's Transgression for the sake of Wealth Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying, إِنَّ إِلَى رَبِّكَ الرُّجْعَى (Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.' Scolding of Abu Jahl and the Threat of seizing Him Then Allah says, أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى (Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying, أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى (Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or أَوْ أَمَرَ بِالتَّقْوَى (Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says, أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى (Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening, كَلاَّ لَئِن لَّمْ يَنتَهِ (Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy, لَنَسْفَعاً بِالنَّاصِيَةِ (We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says, نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ (A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions. فَلْيَدْعُ نَادِيَهُ (Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them. سَنَدْعُ الزَّبَانِيَةَ (We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said, «لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة» (If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed, فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ (Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said, «لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا» (If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not: كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى (Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith. Amusement for the Prophet Then Allah says, كَلاَّ لاَ تُطِعْهُ (Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.' وَاسْجُدْ وَاقْتَرِب (Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said, «أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء» (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) (84:1) and اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ (Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ - وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ - لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ - تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ - سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ (1. Verily, We have sent it down in the Night of Al-Qadr.)(2. And what will make you know what the Night of Al-Qadr is?)(3. The Night of Al-Qadr is better than a thousand months.)(4. Therein descend the angels and the Ruh by their Lord's permission with every matter.)(5. There is peace until the appearance of dawn.) The Virtues of the Night of Al-Qadr (the Decree) Allah informs that He sent the Qur'an down during the Night of Al-Qadr, and it is a blessed night about which Allah says, إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ (We sent it down on a blessed night.)(44:3) This is the Night of Al-Qadr and it occurs during the month of Ramadan. This is as Allah says, شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ (The month of Ramadan in which was revealed the Qur'an.)(2:185) Ibn 'Abbas and others have said, "Allah sent the Qur'an down all at one time from the Preserved Tablet (Al-Lawh Al-Mahfuz) to the House of Might (Baytul-'Izzah), which is in the heaven of this world. Then it came down in parts to the Messenger of Allah ﷺ based upon the incidents that occurred over a period of twenty-three years." Then Allah magnified the status of the Night of Al-Qadr, which He chose for the revelation of the Mighty Qur'an, by His saying, وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ - لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ (And what will make you know what the Night of Al-Qadr is The Night of Al-Qadr is better than a thousand months.) Imam Ahmad recorded that Abu Hurayrah "When Ramadan would come, the Messenger of Allah ﷺ would say, قَدْ جَاءَكُمْ شَهْرُ رَمَضَانَ، شَهْرٌ مُبَارَكٌ، افْتَرَضَ اللهُ عَلَيْكُمْ صِيَامَهُ، تُفْتَحُ فِيهِ أَبْوَابُ الْجَنَّةِ، وَتُغْلَقُ فِيهِ أَبْوَابُ الْجَحِيمِ، وَتُغَلُّ فِيهِ الشَّيَاطِينُ، فِيهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ، مَنْ حُرِمَ خَيْرَهَا فَقَدْ حُرِمَ (Verily, the month of Ramadan has come to you all. It is a blessed month, which Allah has obligated you all to fast. During it the gates of Paradise are opened, the gates of Hell are closed and the devils are shackled. In it there is a night that is better than one thousand months. Whoever is deprived of its good, then he has truly been deprived.)" An-Nasa'i recorded this same Hadith. Aside from the fact that worship during the Night of Al-Qadr is equivalent to worship performed for a period of one thousand months, it is also confirmed in the Two Sahihs from Abu Hurayrah that the Messenger of Allah ﷺ said, مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ (Whoever stands (in prayer) during the Night of Al-Qadr with faith and expecting reward (from Allah), he will be forgiven for his previous sins.) The Descent of the Angels and the Decree for Every Good during the Night of Al-Qadr Allah says, تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ (Therein descend the angels and the Ruh by their Lord's permission with every matter.) meaning, the angels descend in abundance during the Night of Al-Qadr due to its abundant blessings. The angels descend with the descending of blessings and mercy, just as they descend when the Qur'an is recited, they surround the circles of Dhikr (remembrance of Allah) and they lower their wings with true respect for the student of knowledge. In reference to Ar-Ruh, it is said that here it means the angel Jibril. Therefore, the wording of the Ayah is a method of adding the name of the distinct object (in this case Jibril) separate from the general group (in this case the angels). Concerning Allah's statement, مِّن كُلِّ أَمْرٍ (with every matter.) Mujahid said, "Peace concerning every matter." Sa'id bin Mansur said, 'Isa bin Yunus told us that Al-A'mash narrated to them that Mujahid said concerning Allah's statement, سَلَامٌ هِيَ (There is peace) "It is security in which Shaytan cannot do any evil or any harm." Qatadah and others have said, "The matters are determined during it, and the times of death and provisions are measured out (i.e., decided) during it." Allah says, فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ (Therein is decreed every matter of decree.)(44:4) Then Allah says, سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ (There is peace until the appearance of dawn.) Sa'id bin Mansur said, "Hushaym narrated to us on the authority of Abu Ishaq, who narrated that Ash-Sha'bi said concerning Allah's statement, مِّن كُلِّ أَمْرٍ - سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ (With every matter, there is a peace until the appearance of dawn.) The angels giving the greetings of peace during the Night of Al-Qadr to the people in the Masjids until the coming of Fajr (dawn).'" Qatadah and Ibn Zayd both said concerning Allah's statement, سَلَامٌ هِيَ (There is peace.) "This means all of it is good and there is no evil in it until the coming of Fajr (dawn)." Specifying the Night of Decree and its Signs This is supported by what Imam Ahmad recorded from 'Ubadah bin As-Samit that the Messenger of Allah ﷺ said, لَيْلَةُ الْقَدْرِ فِي الْعَشْرِ الْبَوَاقِي، مَنْ قَامَهُنَّ ابْتِغَاءَ حِسْبَتِهِنَّ فَإِنَّ اللهَ يَغْفِرُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ، وَهِيَ لَيْلَةُ وِتْرٍ: تِسْعٍ أَوْ سَبْعٍ أَوْ خَامِسَةٍ أَوْ ثَالِثَةٍ أَوْ آخِرِ لَيْلَةٍ (The Night of Al-Qadr occurs during the last ten (nights). Whoever stands for them (in prayer) seeking their reward, then indeed Allah will forgive his previous sins and his latter sins. It is an odd night: the ninth, or the seventh, or the fifth, or the third or the last night (of Ramadan).) The Messenger of Allah ﷺ also said, إِنَّ أَمَارَةَ لَيْلَةِ الْقَدْرِ أَنَّهَا صَافِيَةٌ بَلْجَةٌ، كَأَنَّ فِيهَا قَمَرًا سَاطِعًا، سَاكِنَةٌ سَاجِيَةٌ، لَا بَرْدَ فِيهَا وَلَا حَرَّ، وَلَا يَحِلُّ لِكَوْكَبٍ يُرْمَى بِهِ فِيهَا حَتّٰى يُصْبِحَ، وَإِنَّ أَمَارَتَهَا أَنَّ الشَّمْسَ صَبِيحَتَهَا تَخْرُجُ مُسْتَوِيَةً لَيْسَ لَهَا شُعَاعٌ، مِثْلَ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَلَا يَحِلُّ لِلشَّيْطَانِ أَنْ يَخْرُجَ مَعَهَا يَوْمَئِذٍ (Verily, the sign of the Night of Al-Qadr is that it is pure and glowing as if there were a bright, tranquil, calm moon during it. It is not cold, nor is it hot, and no shooting star is permitted until morning. Its sign is that the sun appears on the morning following it smooth having no rays on it, just like the moon on a full moon night. Shaytan is not allowed to come out with it (the sun) on that day.) This chain of narration is good. In its text there is some oddities and in some of its wordings there are things that are objectionable. Abu Dawud mentioned a section in his Sunan that he titled, "Chapter: Clarification that the Night of Al-Qadr occurs during every Ramadan." Then he recorded that 'Abdullah bin 'Umar said, "The Messenger of Allah ﷺ was asked about the Night of Al-Qadr while I was listening and he said, هِيَ فِي كُلِّ رَمَضَانَ (It occurs during every Ramadan.)" The men of this chain of narration are all reliable, but Abu Dawud said that Shu'bah and Sufyan both narrated it from Ishaq and they both considered it to be a statement of the Companion (Ibn 'Umar, and thus not the statement of the Prophet ﷺ). It has been reported that Abu Sa'id Al-Khudri said, "The Messenger of Allah ﷺ performed I'tikaf during the first ten nights of Ramadan and we performed I'tikaf with him. Then Jibril came to him and said, 'That which you are seeking is in front of you.' So the Prophet ﷺ performed I'tikaf during the middle ten days of Ramadan and we also performed I'tikaf with him. Then Jibril came to him and said; 'That which you are seeking is ahead of you.' So the Prophet ﷺ stood up and gave a sermon on the morning of the twentieth of Ramadan and he said, مَنْ كَانَ اعْتَكَفَ مَعِيَ فَلْيَرْجِعْ فَإِنِّي رَأَيْتُ لَيْلَةَ الْقَدْرِ، وَإِنِّي أُنْسِيتُهَا، وَإِنَّهَا فِي الْعَشْرِ الْأَوَاخِرِ فِي وِتْرٍ، وَإِنِّي رَأَيْتُ كَأَنِّي أَسْجُدُ فِي طِينٍ وَمَاءٍ (Whoever performed I'tikaf with me, let him come back (for I'tikaf again), for verily I saw the Night of Al-Qadr, and I was caused to forget it, and indeed it is during the last ten (nights). It is during an odd night and I saw myself as if I were prostrating in mud and water.) The roof of the Masjid was made of dried palm-tree leaves and we did not see anything (i.e., clouds) in the sky. But then a patch of wind-driven clouds came and it rained. So the Prophet ﷺ lead us in prayer until we saw the traces of mud and water on the forehead of the Messenger of Allah ﷺ, which confirmed his dream." In one narration it adds that this occurred on the morning of the twenty-first night (meaning the next morning). They both (Al-Bukhari and Muslim) recorded it in the Two Sahihs. Ash-Shafi'i said, "This Hadith is the most authentic of what has been reported." It has also been said that it is on the twenty-third night due to a Hadith narrated from 'Abdullah bin Unays in Sahih Muslim. It has also been said that it is on the twenty-fifth night due to what Al-Bukhari recorded from Ibn 'Abbas that the Messenger of Allah ﷺ said, الْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى (Seek it in the last ten (nights) of Ramadan. In the ninth it still remains, in the seventh it still remains, in the fifth it still remains.) Many have explained this Hadith to refer to the odd nights, and this is the most apparent and most popular explanation. It has also been said that it occurs on the twenty-seventh night because of what Muslim recorded in his Sahih from Ubay bin Ka'b that the Messenger of Allah ﷺ mentioned that it was on the twenty-seventh night. Imam Ahmad recorded from Zirr that he asked Ubayy bin Ka'b, "O Abu Al-Mundhir! Verily, your brother Ibn Mas'ud says whoever stands for prayer (at night) the entire year, will catch the Night of Al-Qadr." He (Ubayy) said, "May Allah have mercy upon him. Indeed he knows that it is during the month of Ramadan and that it is the twenty-seventh night." Then he swore by Allah. Zirr then said, "How do you know that?" Ubayy replied, "By a sign or an indication that he (the Prophet ﷺ) informed us of. It rises that next day having no rays on it – meaning the sun." Muslim has also recorded it. It has been said that it is the night of the twenty-ninth. Imam Ahmad bin Hanbal recorded from 'Ubadah bin As-Samit that he asked the Messenger of Allah ﷺ about the Night of Decree and he replied, فِي رَمَضَانَ فَالْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ، فَإِنَّهَا فِي وِتْرٍ إِحْدَى وَعِشْرِينَ، أَوْ ثَلَاثٍ وَعِشْرِينَ، أَوْ خَمْسٍ وَعِشْرِينَ، أَوْ سَبْعٍ وَعِشْرِينَ، أَوْ تِسْعٍ وَعِشْرِينَ، أَوْ فِي آخِرِ لَيْلَةٍ (Seek it in Ramadan in the last ten nights. For verily, it is during the odd nights, the twenty-first, or the twenty-third, or the twenty-fifth, or the twenty-seventh, or the twenty-ninth, or during the last night.) Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah ﷺ said about the Night of Al-Qadr, إِنَّهَا لَيْلَةُ سَابِعَةٍ أَوْ تَاسِعَةٍ وَعِشْرِينَ، وَإِنَّ الْمَلَائِكَةَ تِلْكَ اللَّيْلَةَ فِي الْأَرْضِ أَكْثَرُ مِنْ عَدَدِ الْحَصَى (Verily, it is during the twenty-seventh or the twenty-ninth night. And verily, the angels who are on the earth during that night are more numerous than the number of pebbles.) Ahmad was alone in recording this Hadith and there is nothing wrong with its chain of narration. At-Tirmidhi recorded from Abu Qilabah that he said, "The Night of Al-Qadr moves around (i.e., from year to year) throughout the last ten nights." This view that At-Tirmidhi mentions from Abu Qilabah has also been recorded by Malik, Ath-Thawri, Ahmad bin Hanbal, Ishaq bin Rahuyah, Abu Thawr, Al-Muzani, Abu Bakr bin Khuzaymah and others. It has also been related from Ash-Shafi'i, and Al-Qadi reported it from him, and this is most likely. And Allah knows best. Supplication during the Night of Decree It is recommended to supplicate often during all times, especially during the month of Ramadan, in the last ten nights, and during the odd nights of it even more so. It is recommended that one say the following supplication a lot: "O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me." This is due to what Imam Ahmad recorded from 'A'ishah, that she said, "O Messenger of Allah! If I find the Night of Al-Qadr what should I say?" He replied, قُولِي: اللّٰهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي (Say: "O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me.") At-Tirmidhi, An-Nasa'i and Ibn Majah have all recorded this Hadith. At-Tirmidhi said, "This Hadith is Hasan Sahih." Al-Hakim recorded it in his Mustadrak (with a different chain of narration) and he said that it is authentic according to the criteria of the two Shaykhs (Al-Bukhari and Muslim). An-Nasa'i also recorded it. This is the end of the Tafsir of Surah Laylat Al-Qadr, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ - وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ - لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ - تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ - سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ (1. Verily, We have sent it down in the Night of Al-Qadr.)(2. And what will make you know what the Night of Al-Qadr is?)(3. The Night of Al-Qadr is better than a thousand months.)(4. Therein descend the angels and the Ruh by their Lord's permission with every matter.)(5. There is peace until the appearance of dawn.) The Virtues of the Night of Al-Qadr (the Decree) Allah informs that He sent the Qur'an down during the Night of Al-Qadr, and it is a blessed night about which Allah says, إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ (We sent it down on a blessed night.)(44:3) This is the Night of Al-Qadr and it occurs during the month of Ramadan. This is as Allah says, شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ (The month of Ramadan in which was revealed the Qur'an.)(2:185) Ibn 'Abbas and others have said, "Allah sent the Qur'an down all at one time from the Preserved Tablet (Al-Lawh Al-Mahfuz) to the House of Might (Baytul-'Izzah), which is in the heaven of this world. Then it came down in parts to the Messenger of Allah ﷺ based upon the incidents that occurred over a period of twenty-three years." Then Allah magnified the status of the Night of Al-Qadr, which He chose for the revelation of the Mighty Qur'an, by His saying, وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ - لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ (And what will make you know what the Night of Al-Qadr is The Night of Al-Qadr is better than a thousand months.) Imam Ahmad recorded that Abu Hurayrah "When Ramadan would come, the Messenger of Allah ﷺ would say, قَدْ جَاءَكُمْ شَهْرُ رَمَضَانَ، شَهْرٌ مُبَارَكٌ، افْتَرَضَ اللهُ عَلَيْكُمْ صِيَامَهُ، تُفْتَحُ فِيهِ أَبْوَابُ الْجَنَّةِ، وَتُغْلَقُ فِيهِ أَبْوَابُ الْجَحِيمِ، وَتُغَلُّ فِيهِ الشَّيَاطِينُ، فِيهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ، مَنْ حُرِمَ خَيْرَهَا فَقَدْ حُرِمَ (Verily, the month of Ramadan has come to you all. It is a blessed month, which Allah has obligated you all to fast. During it the gates of Paradise are opened, the gates of Hell are closed and the devils are shackled. In it there is a night that is better than one thousand months. Whoever is deprived of its good, then he has truly been deprived.)" An-Nasa'i recorded this same Hadith. Aside from the fact that worship during the Night of Al-Qadr is equivalent to worship performed for a period of one thousand months, it is also confirmed in the Two Sahihs from Abu Hurayrah that the Messenger of Allah ﷺ said, مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ (Whoever stands (in prayer) during the Night of Al-Qadr with faith and expecting reward (from Allah), he will be forgiven for his previous sins.) The Descent of the Angels and the Decree for Every Good during the Night of Al-Qadr Allah says, تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ (Therein descend the angels and the Ruh by their Lord's permission with every matter.) meaning, the angels descend in abundance during the Night of Al-Qadr due to its abundant blessings. The angels descend with the descending of blessings and mercy, just as they descend when the Qur'an is recited, they surround the circles of Dhikr (remembrance of Allah) and they lower their wings with true respect for the student of knowledge. In reference to Ar-Ruh, it is said that here it means the angel Jibril. Therefore, the wording of the Ayah is a method of adding the name of the distinct object (in this case Jibril) separate from the general group (in this case the angels). Concerning Allah's statement, مِّن كُلِّ أَمْرٍ (with every matter.) Mujahid said, "Peace concerning every matter." Sa'id bin Mansur said, 'Isa bin Yunus told us that Al-A'mash narrated to them that Mujahid said concerning Allah's statement, سَلَامٌ هِيَ (There is peace) "It is security in which Shaytan cannot do any evil or any harm." Qatadah and others have said, "The matters are determined during it, and the times of death and provisions are measured out (i.e., decided) during it." Allah says, فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ (Therein is decreed every matter of decree.)(44:4) Then Allah says, سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ (There is peace until the appearance of dawn.) Sa'id bin Mansur said, "Hushaym narrated to us on the authority of Abu Ishaq, who narrated that Ash-Sha'bi said concerning Allah's statement, مِّن كُلِّ أَمْرٍ - سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ (With every matter, there is a peace until the appearance of dawn.) The angels giving the greetings of peace during the Night of Al-Qadr to the people in the Masjids until the coming of Fajr (dawn).'" Qatadah and Ibn Zayd both said concerning Allah's statement, سَلَامٌ هِيَ (There is peace.) "This means all of it is good and there is no evil in it until the coming of Fajr (dawn)." Specifying the Night of Decree and its Signs This is supported by what Imam Ahmad recorded from 'Ubadah bin As-Samit that the Messenger of Allah ﷺ said, لَيْلَةُ الْقَدْرِ فِي الْعَشْرِ الْبَوَاقِي، مَنْ قَامَهُنَّ ابْتِغَاءَ حِسْبَتِهِنَّ فَإِنَّ اللهَ يَغْفِرُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ، وَهِيَ لَيْلَةُ وِتْرٍ: تِسْعٍ أَوْ سَبْعٍ أَوْ خَامِسَةٍ أَوْ ثَالِثَةٍ أَوْ آخِرِ لَيْلَةٍ (The Night of Al-Qadr occurs during the last ten (nights). Whoever stands for them (in prayer) seeking their reward, then indeed Allah will forgive his previous sins and his latter sins. It is an odd night: the ninth, or the seventh, or the fifth, or the third or the last night (of Ramadan).) The Messenger of Allah ﷺ also said, إِنَّ أَمَارَةَ لَيْلَةِ الْقَدْرِ أَنَّهَا صَافِيَةٌ بَلْجَةٌ، كَأَنَّ فِيهَا قَمَرًا سَاطِعًا، سَاكِنَةٌ سَاجِيَةٌ، لَا بَرْدَ فِيهَا وَلَا حَرَّ، وَلَا يَحِلُّ لِكَوْكَبٍ يُرْمَى بِهِ فِيهَا حَتّٰى يُصْبِحَ، وَإِنَّ أَمَارَتَهَا أَنَّ الشَّمْسَ صَبِيحَتَهَا تَخْرُجُ مُسْتَوِيَةً لَيْسَ لَهَا شُعَاعٌ، مِثْلَ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَلَا يَحِلُّ لِلشَّيْطَانِ أَنْ يَخْرُجَ مَعَهَا يَوْمَئِذٍ (Verily, the sign of the Night of Al-Qadr is that it is pure and glowing as if there were a bright, tranquil, calm moon during it. It is not cold, nor is it hot, and no shooting star is permitted until morning. Its sign is that the sun appears on the morning following it smooth having no rays on it, just like the moon on a full moon night. Shaytan is not allowed to come out with it (the sun) on that day.) This chain of narration is good. In its text there is some oddities and in some of its wordings there are things that are objectionable. Abu Dawud mentioned a section in his Sunan that he titled, "Chapter: Clarification that the Night of Al-Qadr occurs during every Ramadan." Then he recorded that 'Abdullah bin 'Umar said, "The Messenger of Allah ﷺ was asked about the Night of Al-Qadr while I was listening and he said, هِيَ فِي كُلِّ رَمَضَانَ (It occurs during every Ramadan.)" The men of this chain of narration are all reliable, but Abu Dawud said that Shu'bah and Sufyan both narrated it from Ishaq and they both considered it to be a statement of the Companion (Ibn 'Umar, and thus not the statement of the Prophet ﷺ). It has been reported that Abu Sa'id Al-Khudri said, "The Messenger of Allah ﷺ performed I'tikaf during the first ten nights of Ramadan and we performed I'tikaf with him. Then Jibril came to him and said, 'That which you are seeking is in front of you.' So the Prophet ﷺ performed I'tikaf during the middle ten days of Ramadan and we also performed I'tikaf with him. Then Jibril came to him and said; 'That which you are seeking is ahead of you.' So the Prophet ﷺ stood up and gave a sermon on the morning of the twentieth of Ramadan and he said, مَنْ كَانَ اعْتَكَفَ مَعِيَ فَلْيَرْجِعْ فَإِنِّي رَأَيْتُ لَيْلَةَ الْقَدْرِ، وَإِنِّي أُنْسِيتُهَا، وَإِنَّهَا فِي الْعَشْرِ الْأَوَاخِرِ فِي وِتْرٍ، وَإِنِّي رَأَيْتُ كَأَنِّي أَسْجُدُ فِي طِينٍ وَمَاءٍ (Whoever performed I'tikaf with me, let him come back (for I'tikaf again), for verily I saw the Night of Al-Qadr, and I was caused to forget it, and indeed it is during the last ten (nights). It is during an odd night and I saw myself as if I were prostrating in mud and water.) The roof of the Masjid was made of dried palm-tree leaves and we did not see anything (i.e., clouds) in the sky. But then a patch of wind-driven clouds came and it rained. So the Prophet ﷺ lead us in prayer until we saw the traces of mud and water on the forehead of the Messenger of Allah ﷺ, which confirmed his dream." In one narration it adds that this occurred on the morning of the twenty-first night (meaning the next morning). They both (Al-Bukhari and Muslim) recorded it in the Two Sahihs. Ash-Shafi'i said, "This Hadith is the most authentic of what has been reported." It has also been said that it is on the twenty-third night due to a Hadith narrated from 'Abdullah bin Unays in Sahih Muslim. It has also been said that it is on the twenty-fifth night due to what Al-Bukhari recorded from Ibn 'Abbas that the Messenger of Allah ﷺ said, الْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى (Seek it in the last ten (nights) of Ramadan. In the ninth it still remains, in the seventh it still remains, in the fifth it still remains.) Many have explained this Hadith to refer to the odd nights, and this is the most apparent and most popular explanation. It has also been said that it occurs on the twenty-seventh night because of what Muslim recorded in his Sahih from Ubay bin Ka'b that the Messenger of Allah ﷺ mentioned that it was on the twenty-seventh night. Imam Ahmad recorded from Zirr that he asked Ubayy bin Ka'b, "O Abu Al-Mundhir! Verily, your brother Ibn Mas'ud says whoever stands for prayer (at night) the entire year, will catch the Night of Al-Qadr." He (Ubayy) said, "May Allah have mercy upon him. Indeed he knows that it is during the month of Ramadan and that it is the twenty-seventh night." Then he swore by Allah. Zirr then said, "How do you know that?" Ubayy replied, "By a sign or an indication that he (the Prophet ﷺ) informed us of. It rises that next day having no rays on it – meaning the sun." Muslim has also recorded it. It has been said that it is the night of the twenty-ninth. Imam Ahmad bin Hanbal recorded from 'Ubadah bin As-Samit that he asked the Messenger of Allah ﷺ about the Night of Decree and he replied, فِي رَمَضَانَ فَالْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ، فَإِنَّهَا فِي وِتْرٍ إِحْدَى وَعِشْرِينَ، أَوْ ثَلَاثٍ وَعِشْرِينَ، أَوْ خَمْسٍ وَعِشْرِينَ، أَوْ سَبْعٍ وَعِشْرِينَ، أَوْ تِسْعٍ وَعِشْرِينَ، أَوْ فِي آخِرِ لَيْلَةٍ (Seek it in Ramadan in the last ten nights. For verily, it is during the odd nights, the twenty-first, or the twenty-third, or the twenty-fifth, or the twenty-seventh, or the twenty-ninth, or during the last night.) Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah ﷺ said about the Night of Al-Qadr, إِنَّهَا لَيْلَةُ سَابِعَةٍ أَوْ تَاسِعَةٍ وَعِشْرِينَ، وَإِنَّ الْمَلَائِكَةَ تِلْكَ اللَّيْلَةَ فِي الْأَرْضِ أَكْثَرُ مِنْ عَدَدِ الْحَصَى (Verily, it is during the twenty-seventh or the twenty-ninth night. And verily, the angels who are on the earth during that night are more numerous than the number of pebbles.) Ahmad was alone in recording this Hadith and there is nothing wrong with its chain of narration. At-Tirmidhi recorded from Abu Qilabah that he said, "The Night of Al-Qadr moves around (i.e., from year to year) throughout the last ten nights." This view that At-Tirmidhi mentions from Abu Qilabah has also been recorded by Malik, Ath-Thawri, Ahmad bin Hanbal, Ishaq bin Rahuyah, Abu Thawr, Al-Muzani, Abu Bakr bin Khuzaymah and others. It has also been related from Ash-Shafi'i, and Al-Qadi reported it from him, and this is most likely. And Allah knows best. Supplication during the Night of Decree It is recommended to supplicate often during all times, especially during the month of Ramadan, in the last ten nights, and during the odd nights of it even more so. It is recommended that one say the following supplication a lot: "O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me." This is due to what Imam Ahmad recorded from 'A'ishah, that she said, "O Messenger of Allah! If I find the Night of Al-Qadr what should I say?" He replied, قُولِي: اللّٰهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي (Say: "O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me.") At-Tirmidhi, An-Nasa'i and Ibn Majah have all recorded this Hadith. At-Tirmidhi said, "This Hadith is Hasan Sahih." Al-Hakim recorded it in his Mustadrak (with a different chain of narration) and he said that it is authentic according to the criteria of the two Shaykhs (Al-Bukhari and Muslim). An-Nasa'i also recorded it. This is the end of the Tafsir of Surah Laylat Al-Qadr, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ - وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ - لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ - تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ - سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ (1. Verily, We have sent it down in the Night of Al-Qadr.)(2. And what will make you know what the Night of Al-Qadr is?)(3. The Night of Al-Qadr is better than a thousand months.)(4. Therein descend the angels and the Ruh by their Lord's permission with every matter.)(5. There is peace until the appearance of dawn.) The Virtues of the Night of Al-Qadr (the Decree) Allah informs that He sent the Qur'an down during the Night of Al-Qadr, and it is a blessed night about which Allah says, إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ (We sent it down on a blessed night.)(44:3) This is the Night of Al-Qadr and it occurs during the month of Ramadan. This is as Allah says, شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ (The month of Ramadan in which was revealed the Qur'an.)(2:185) Ibn 'Abbas and others have said, "Allah sent the Qur'an down all at one time from the Preserved Tablet (Al-Lawh Al-Mahfuz) to the House of Might (Baytul-'Izzah), which is in the heaven of this world. Then it came down in parts to the Messenger of Allah ﷺ based upon the incidents that occurred over a period of twenty-three years." Then Allah magnified the status of the Night of Al-Qadr, which He chose for the revelation of the Mighty Qur'an, by His saying, وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ - لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ (And what will make you know what the Night of Al-Qadr is The Night of Al-Qadr is better than a thousand months.) Imam Ahmad recorded that Abu Hurayrah "When Ramadan would come, the Messenger of Allah ﷺ would say, قَدْ جَاءَكُمْ شَهْرُ رَمَضَانَ، شَهْرٌ مُبَارَكٌ، افْتَرَضَ اللهُ عَلَيْكُمْ صِيَامَهُ، تُفْتَحُ فِيهِ أَبْوَابُ الْجَنَّةِ، وَتُغْلَقُ فِيهِ أَبْوَابُ الْجَحِيمِ، وَتُغَلُّ فِيهِ الشَّيَاطِينُ، فِيهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ، مَنْ حُرِمَ خَيْرَهَا فَقَدْ حُرِمَ (Verily, the month of Ramadan has come to you all. It is a blessed month, which Allah has obligated you all to fast. During it the gates of Paradise are opened, the gates of Hell are closed and the devils are shackled. In it there is a night that is better than one thousand months. Whoever is deprived of its good, then he has truly been deprived.)" An-Nasa'i recorded this same Hadith. Aside from the fact that worship during the Night of Al-Qadr is equivalent to worship performed for a period of one thousand months, it is also confirmed in the Two Sahihs from Abu Hurayrah that the Messenger of Allah ﷺ said, مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ (Whoever stands (in prayer) during the Night of Al-Qadr with faith and expecting reward (from Allah), he will be forgiven for his previous sins.) The Descent of the Angels and the Decree for Every Good during the Night of Al-Qadr Allah says, تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ (Therein descend the angels and the Ruh by their Lord's permission with every matter.) meaning, the angels descend in abundance during the Night of Al-Qadr due to its abundant blessings. The angels descend with the descending of blessings and mercy, just as they descend when the Qur'an is recited, they surround the circles of Dhikr (remembrance of Allah) and they lower their wings with true respect for the student of knowledge. In reference to Ar-Ruh, it is said that here it means the angel Jibril. Therefore, the wording of the Ayah is a method of adding the name of the distinct object (in this case Jibril) separate from the general group (in this case the angels). Concerning Allah's statement, مِّن كُلِّ أَمْرٍ (with every matter.) Mujahid said, "Peace concerning every matter." Sa'id bin Mansur said, 'Isa bin Yunus told us that Al-A'mash narrated to them that Mujahid said concerning Allah's statement, سَلَامٌ هِيَ (There is peace) "It is security in which Shaytan cannot do any evil or any harm." Qatadah and others have said, "The matters are determined during it, and the times of death and provisions are measured out (i.e., decided) during it." Allah says, فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ (Therein is decreed every matter of decree.)(44:4) Then Allah says, سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ (There is peace until the appearance of dawn.) Sa'id bin Mansur said, "Hushaym narrated to us on the authority of Abu Ishaq, who narrated that Ash-Sha'bi said concerning Allah's statement, مِّن كُلِّ أَمْرٍ - سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ (With every matter, there is a peace until the appearance of dawn.) The angels giving the greetings of peace during the Night of Al-Qadr to the people in the Masjids until the coming of Fajr (dawn).'" Qatadah and Ibn Zayd both said concerning Allah's statement, سَلَامٌ هِيَ (There is peace.) "This means all of it is good and there is no evil in it until the coming of Fajr (dawn)." Specifying the Night of Decree and its Signs This is supported by what Imam Ahmad recorded from 'Ubadah bin As-Samit that the Messenger of Allah ﷺ said, لَيْلَةُ الْقَدْرِ فِي الْعَشْرِ الْبَوَاقِي، مَنْ قَامَهُنَّ ابْتِغَاءَ حِسْبَتِهِنَّ فَإِنَّ اللهَ يَغْفِرُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ، وَهِيَ لَيْلَةُ وِتْرٍ: تِسْعٍ أَوْ سَبْعٍ أَوْ خَامِسَةٍ أَوْ ثَالِثَةٍ أَوْ آخِرِ لَيْلَةٍ (The Night of Al-Qadr occurs during the last ten (nights). Whoever stands for them (in prayer) seeking their reward, then indeed Allah will forgive his previous sins and his latter sins. It is an odd night: the ninth, or the seventh, or the fifth, or the third or the last night (of Ramadan).) The Messenger of Allah ﷺ also said, إِنَّ أَمَارَةَ لَيْلَةِ الْقَدْرِ أَنَّهَا صَافِيَةٌ بَلْجَةٌ، كَأَنَّ فِيهَا قَمَرًا سَاطِعًا، سَاكِنَةٌ سَاجِيَةٌ، لَا بَرْدَ فِيهَا وَلَا حَرَّ، وَلَا يَحِلُّ لِكَوْكَبٍ يُرْمَى بِهِ فِيهَا حَتّٰى يُصْبِحَ، وَإِنَّ أَمَارَتَهَا أَنَّ الشَّمْسَ صَبِيحَتَهَا تَخْرُجُ مُسْتَوِيَةً لَيْسَ لَهَا شُعَاعٌ، مِثْلَ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَلَا يَحِلُّ لِلشَّيْطَانِ أَنْ يَخْرُجَ مَعَهَا يَوْمَئِذٍ (Verily, the sign of the Night of Al-Qadr is that it is pure and glowing as if there were a bright, tranquil, calm moon during it. It is not cold, nor is it hot, and no shooting star is permitted until morning. Its sign is that the sun appears on the morning following it smooth having no rays on it, just like the moon on a full moon night. Shaytan is not allowed to come out with it (the sun) on that day.) This chain of narration is good. In its text there is some oddities and in some of its wordings there are things that are objectionable. Abu Dawud mentioned a section in his Sunan that he titled, "Chapter: Clarification that the Night of Al-Qadr occurs during every Ramadan." Then he recorded that 'Abdullah bin 'Umar said, "The Messenger of Allah ﷺ was asked about the Night of Al-Qadr while I was listening and he said, هِيَ فِي كُلِّ رَمَضَانَ (It occurs during every Ramadan.)" The men of this chain of narration are all reliable, but Abu Dawud said that Shu'bah and Sufyan both narrated it from Ishaq and they both considered it to be a statement of the Companion (Ibn 'Umar, and thus not the statement of the Prophet ﷺ). It has been reported that Abu Sa'id Al-Khudri said, "The Messenger of Allah ﷺ performed I'tikaf during the first ten nights of Ramadan and we performed I'tikaf with him. Then Jibril came to him and said, 'That which you are seeking is in front of you.' So the Prophet ﷺ performed I'tikaf during the middle ten days of Ramadan and we also performed I'tikaf with him. Then Jibril came to him and said; 'That which you are seeking is ahead of you.' So the Prophet ﷺ stood up and gave a sermon on the morning of the twentieth of Ramadan and he said, مَنْ كَانَ اعْتَكَفَ مَعِيَ فَلْيَرْجِعْ فَإِنِّي رَأَيْتُ لَيْلَةَ الْقَدْرِ، وَإِنِّي أُنْسِيتُهَا، وَإِنَّهَا فِي الْعَشْرِ الْأَوَاخِرِ فِي وِتْرٍ، وَإِنِّي رَأَيْتُ كَأَنِّي أَسْجُدُ فِي طِينٍ وَمَاءٍ (Whoever performed I'tikaf with me, let him come back (for I'tikaf again), for verily I saw the Night of Al-Qadr, and I was caused to forget it, and indeed it is during the last ten (nights). It is during an odd night and I saw myself as if I were prostrating in mud and water.) The roof of the Masjid was made of dried palm-tree leaves and we did not see anything (i.e., clouds) in the sky. But then a patch of wind-driven clouds came and it rained. So the Prophet ﷺ lead us in prayer until we saw the traces of mud and water on the forehead of the Messenger of Allah ﷺ, which confirmed his dream." In one narration it adds that this occurred on the morning of the twenty-first night (meaning the next morning). They both (Al-Bukhari and Muslim) recorded it in the Two Sahihs. Ash-Shafi'i said, "This Hadith is the most authentic of what has been reported." It has also been said that it is on the twenty-third night due to a Hadith narrated from 'Abdullah bin Unays in Sahih Muslim. It has also been said that it is on the twenty-fifth night due to what Al-Bukhari recorded from Ibn 'Abbas that the Messenger of Allah ﷺ said, الْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى (Seek it in the last ten (nights) of Ramadan. In the ninth it still remains, in the seventh it still remains, in the fifth it still remains.) Many have explained this Hadith to refer to the odd nights, and this is the most apparent and most popular explanation. It has also been said that it occurs on the twenty-seventh night because of what Muslim recorded in his Sahih from Ubay bin Ka'b that the Messenger of Allah ﷺ mentioned that it was on the twenty-seventh night. Imam Ahmad recorded from Zirr that he asked Ubayy bin Ka'b, "O Abu Al-Mundhir! Verily, your brother Ibn Mas'ud says whoever stands for prayer (at night) the entire year, will catch the Night of Al-Qadr." He (Ubayy) said, "May Allah have mercy upon him. Indeed he knows that it is during the month of Ramadan and that it is the twenty-seventh night." Then he swore by Allah. Zirr then said, "How do you know that?" Ubayy replied, "By a sign or an indication that he (the Prophet ﷺ) informed us of. It rises that next day having no rays on it – meaning the sun." Muslim has also recorded it. It has been said that it is the night of the twenty-ninth. Imam Ahmad bin Hanbal recorded from 'Ubadah bin As-Samit that he asked the Messenger of Allah ﷺ about the Night of Decree and he replied, فِي رَمَضَانَ فَالْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ، فَإِنَّهَا فِي وِتْرٍ إِحْدَى وَعِشْرِينَ، أَوْ ثَلَاثٍ وَعِشْرِينَ، أَوْ خَمْسٍ وَعِشْرِينَ، أَوْ سَبْعٍ وَعِشْرِينَ، أَوْ تِسْعٍ وَعِشْرِينَ، أَوْ فِي آخِرِ لَيْلَةٍ (Seek it in Ramadan in the last ten nights. For verily, it is during the odd nights, the twenty-first, or the twenty-third, or the twenty-fifth, or the twenty-seventh, or the twenty-ninth, or during the last night.) Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah ﷺ said about the Night of Al-Qadr, إِنَّهَا لَيْلَةُ سَابِعَةٍ أَوْ تَاسِعَةٍ وَعِشْرِينَ، وَإِنَّ الْمَلَائِكَةَ تِلْكَ اللَّيْلَةَ فِي الْأَرْضِ أَكْثَرُ مِنْ عَدَدِ الْحَصَى (Verily, it is during the twenty-seventh or the twenty-ninth night. And verily, the angels who are on the earth during that night are more numerous than the number of pebbles.) Ahmad was alone in recording this Hadith and there is nothing wrong with its chain of narration. At-Tirmidhi recorded from Abu Qilabah that he said, "The Night of Al-Qadr moves around (i.e., from year to year) throughout the last ten nights." This view that At-Tirmidhi mentions from Abu Qilabah has also been recorded by Malik, Ath-Thawri, Ahmad bin Hanbal, Ishaq bin Rahuyah, Abu Thawr, Al-Muzani, Abu Bakr bin Khuzaymah and others. It has also been related from Ash-Shafi'i, and Al-Qadi reported it from him, and this is most likely. And Allah knows best. Supplication during the Night of Decree It is recommended to supplicate often during all times, especially during the month of Ramadan, in the last ten nights, and during the odd nights of it even more so. It is recommended that one say the following supplication a lot: "O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me." This is due to what Imam Ahmad recorded from 'A'ishah, that she said, "O Messenger of Allah! If I find the Night of Al-Qadr what should I say?" He replied, قُولِي: اللّٰهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي (Say: "O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me.") At-Tirmidhi, An-Nasa'i and Ibn Majah have all recorded this Hadith. At-Tirmidhi said, "This Hadith is Hasan Sahih." Al-Hakim recorded it in his Mustadrak (with a different chain of narration) and he said that it is authentic according to the criteria of the two Shaykhs (Al-Bukhari and Muslim). An-Nasa'i also recorded it. This is the end of the Tafsir of Surah Laylat Al-Qadr, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ - وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ - لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ - تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ - سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ (1. Verily, We have sent it down in the Night of Al-Qadr.)(2. And what will make you know what the Night of Al-Qadr is?)(3. The Night of Al-Qadr is better than a thousand months.)(4. Therein descend the angels and the Ruh by their Lord's permission with every matter.)(5. There is peace until the appearance of dawn.) The Virtues of the Night of Al-Qadr (the Decree) Allah informs that He sent the Qur'an down during the Night of Al-Qadr, and it is a blessed night about which Allah says, إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ (We sent it down on a blessed night.)(44:3) This is the Night of Al-Qadr and it occurs during the month of Ramadan. This is as Allah says, شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ (The month of Ramadan in which was revealed the Qur'an.)(2:185) Ibn 'Abbas and others have said, "Allah sent the Qur'an down all at one time from the Preserved Tablet (Al-Lawh Al-Mahfuz) to the House of Might (Baytul-'Izzah), which is in the heaven of this world. Then it came down in parts to the Messenger of Allah ﷺ based upon the incidents that occurred over a period of twenty-three years." Then Allah magnified the status of the Night of Al-Qadr, which He chose for the revelation of the Mighty Qur'an, by His saying, وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ - لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ (And what will make you know what the Night of Al-Qadr is The Night of Al-Qadr is better than a thousand months.) Imam Ahmad recorded that Abu Hurayrah "When Ramadan would come, the Messenger of Allah ﷺ would say, قَدْ جَاءَكُمْ شَهْرُ رَمَضَانَ، شَهْرٌ مُبَارَكٌ، افْتَرَضَ اللهُ عَلَيْكُمْ صِيَامَهُ، تُفْتَحُ فِيهِ أَبْوَابُ الْجَنَّةِ، وَتُغْلَقُ فِيهِ أَبْوَابُ الْجَحِيمِ، وَتُغَلُّ فِيهِ الشَّيَاطِينُ، فِيهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ، مَنْ حُرِمَ خَيْرَهَا فَقَدْ حُرِمَ (Verily, the month of Ramadan has come to you all. It is a blessed month, which Allah has obligated you all to fast. During it the gates of Paradise are opened, the gates of Hell are closed and the devils are shackled. In it there is a night that is better than one thousand months. Whoever is deprived of its good, then he has truly been deprived.)" An-Nasa'i recorded this same Hadith. Aside from the fact that worship during the Night of Al-Qadr is equivalent to worship performed for a period of one thousand months, it is also confirmed in the Two Sahihs from Abu Hurayrah that the Messenger of Allah ﷺ said, مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ (Whoever stands (in prayer) during the Night of Al-Qadr with faith and expecting reward (from Allah), he will be forgiven for his previous sins.) The Descent of the Angels and the Decree for Every Good during the Night of Al-Qadr Allah says, تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ (Therein descend the angels and the Ruh by their Lord's permission with every matter.) meaning, the angels descend in abundance during the Night of Al-Qadr due to its abundant blessings. The angels descend with the descending of blessings and mercy, just as they descend when the Qur'an is recited, they surround the circles of Dhikr (remembrance of Allah) and they lower their wings with true respect for the student of knowledge. In reference to Ar-Ruh, it is said that here it means the angel Jibril. Therefore, the wording of the Ayah is a method of adding the name of the distinct object (in this case Jibril) separate from the general group (in this case the angels). Concerning Allah's statement, مِّن كُلِّ أَمْرٍ (with every matter.) Mujahid said, "Peace concerning every matter." Sa'id bin Mansur said, 'Isa bin Yunus told us that Al-A'mash narrated to them that Mujahid said concerning Allah's statement, سَلَامٌ هِيَ (There is peace) "It is security in which Shaytan cannot do any evil or any harm." Qatadah and others have said, "The matters are determined during it, and the times of death and provisions are measured out (i.e., decided) during it." Allah says, فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ (Therein is decreed every matter of decree.)(44:4) Then Allah says, سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ (There is peace until the appearance of dawn.) Sa'id bin Mansur said, "Hushaym narrated to us on the authority of Abu Ishaq, who narrated that Ash-Sha'bi said concerning Allah's statement, مِّن كُلِّ أَمْرٍ - سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ (With every matter, there is a peace until the appearance of dawn.) The angels giving the greetings of peace during the Night of Al-Qadr to the people in the Masjids until the coming of Fajr (dawn).'" Qatadah and Ibn Zayd both said concerning Allah's statement, سَلَامٌ هِيَ (There is peace.) "This means all of it is good and there is no evil in it until the coming of Fajr (dawn)." Specifying the Night of Decree and its Signs This is supported by what Imam Ahmad recorded from 'Ubadah bin As-Samit that the Messenger of Allah ﷺ said, لَيْلَةُ الْقَدْرِ فِي الْعَشْرِ الْبَوَاقِي، مَنْ قَامَهُنَّ ابْتِغَاءَ حِسْبَتِهِنَّ فَإِنَّ اللهَ يَغْفِرُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ، وَهِيَ لَيْلَةُ وِتْرٍ: تِسْعٍ أَوْ سَبْعٍ أَوْ خَامِسَةٍ أَوْ ثَالِثَةٍ أَوْ آخِرِ لَيْلَةٍ (The Night of Al-Qadr occurs during the last ten (nights). Whoever stands for them (in prayer) seeking their reward, then indeed Allah will forgive his previous sins and his latter sins. It is an odd night: the ninth, or the seventh, or the fifth, or the third or the last night (of Ramadan).) The Messenger of Allah ﷺ also said, إِنَّ أَمَارَةَ لَيْلَةِ الْقَدْرِ أَنَّهَا صَافِيَةٌ بَلْجَةٌ، كَأَنَّ فِيهَا قَمَرًا سَاطِعًا، سَاكِنَةٌ سَاجِيَةٌ، لَا بَرْدَ فِيهَا وَلَا حَرَّ، وَلَا يَحِلُّ لِكَوْكَبٍ يُرْمَى بِهِ فِيهَا حَتّٰى يُصْبِحَ، وَإِنَّ أَمَارَتَهَا أَنَّ الشَّمْسَ صَبِيحَتَهَا تَخْرُجُ مُسْتَوِيَةً لَيْسَ لَهَا شُعَاعٌ، مِثْلَ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَلَا يَحِلُّ لِلشَّيْطَانِ أَنْ يَخْرُجَ مَعَهَا يَوْمَئِذٍ (Verily, the sign of the Night of Al-Qadr is that it is pure and glowing as if there were a bright, tranquil, calm moon during it. It is not cold, nor is it hot, and no shooting star is permitted until morning. Its sign is that the sun appears on the morning following it smooth having no rays on it, just like the moon on a full moon night. Shaytan is not allowed to come out with it (the sun) on that day.) This chain of narration is good. In its text there is some oddities and in some of its wordings there are things that are objectionable. Abu Dawud mentioned a section in his Sunan that he titled, "Chapter: Clarification that the Night of Al-Qadr occurs during every Ramadan." Then he recorded that 'Abdullah bin 'Umar said, "The Messenger of Allah ﷺ was asked about the Night of Al-Qadr while I was listening and he said, هِيَ فِي كُلِّ رَمَضَانَ (It occurs during every Ramadan.)" The men of this chain of narration are all reliable, but Abu Dawud said that Shu'bah and Sufyan both narrated it from Ishaq and they both considered it to be a statement of the Companion (Ibn 'Umar, and thus not the statement of the Prophet ﷺ). It has been reported that Abu Sa'id Al-Khudri said, "The Messenger of Allah ﷺ performed I'tikaf during the first ten nights of Ramadan and we performed I'tikaf with him. Then Jibril came to him and said, 'That which you are seeking is in front of you.' So the Prophet ﷺ performed I'tikaf during the middle ten days of Ramadan and we also performed I'tikaf with him. Then Jibril came to him and said; 'That which you are seeking is ahead of you.' So the Prophet ﷺ stood up and gave a sermon on the morning of the twentieth of Ramadan and he said, مَنْ كَانَ اعْتَكَفَ مَعِيَ فَلْيَرْجِعْ فَإِنِّي رَأَيْتُ لَيْلَةَ الْقَدْرِ، وَإِنِّي أُنْسِيتُهَا، وَإِنَّهَا فِي الْعَشْرِ الْأَوَاخِرِ فِي وِتْرٍ، وَإِنِّي رَأَيْتُ كَأَنِّي أَسْجُدُ فِي طِينٍ وَمَاءٍ (Whoever performed I'tikaf with me, let him come back (for I'tikaf again), for verily I saw the Night of Al-Qadr, and I was caused to forget it, and indeed it is during the last ten (nights). It is during an odd night and I saw myself as if I were prostrating in mud and water.) The roof of the Masjid was made of dried palm-tree leaves and we did not see anything (i.e., clouds) in the sky. But then a patch of wind-driven clouds came and it rained. So the Prophet ﷺ lead us in prayer until we saw the traces of mud and water on the forehead of the Messenger of Allah ﷺ, which confirmed his dream." In one narration it adds that this occurred on the morning of the twenty-first night (meaning the next morning). They both (Al-Bukhari and Muslim) recorded it in the Two Sahihs. Ash-Shafi'i said, "This Hadith is the most authentic of what has been reported." It has also been said that it is on the twenty-third night due to a Hadith narrated from 'Abdullah bin Unays in Sahih Muslim. It has also been said that it is on the twenty-fifth night due to what Al-Bukhari recorded from Ibn 'Abbas that the Messenger of Allah ﷺ said, الْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى (Seek it in the last ten (nights) of Ramadan. In the ninth it still remains, in the seventh it still remains, in the fifth it still remains.) Many have explained this Hadith to refer to the odd nights, and this is the most apparent and most popular explanation. It has also been said that it occurs on the twenty-seventh night because of what Muslim recorded in his Sahih from Ubay bin Ka'b that the Messenger of Allah ﷺ mentioned that it was on the twenty-seventh night. Imam Ahmad recorded from Zirr that he asked Ubayy bin Ka'b, "O Abu Al-Mundhir! Verily, your brother Ibn Mas'ud says whoever stands for prayer (at night) the entire year, will catch the Night of Al-Qadr." He (Ubayy) said, "May Allah have mercy upon him. Indeed he knows that it is during the month of Ramadan and that it is the twenty-seventh night." Then he swore by Allah. Zirr then said, "How do you know that?" Ubayy replied, "By a sign or an indication that he (the Prophet ﷺ) informed us of. It rises that next day having no rays on it – meaning the sun." Muslim has also recorded it. It has been said that it is the night of the twenty-ninth. Imam Ahmad bin Hanbal recorded from 'Ubadah bin As-Samit that he asked the Messenger of Allah ﷺ about the Night of Decree and he replied, فِي رَمَضَانَ فَالْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ، فَإِنَّهَا فِي وِتْرٍ إِحْدَى وَعِشْرِينَ، أَوْ ثَلَاثٍ وَعِشْرِينَ، أَوْ خَمْسٍ وَعِشْرِينَ، أَوْ سَبْعٍ وَعِشْرِينَ، أَوْ تِسْعٍ وَعِشْرِينَ، أَوْ فِي آخِرِ لَيْلَةٍ (Seek it in Ramadan in the last ten nights. For verily, it is during the odd nights, the twenty-first, or the twenty-third, or the twenty-fifth, or the twenty-seventh, or the twenty-ninth, or during the last night.) Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah ﷺ said about the Night of Al-Qadr, إِنَّهَا لَيْلَةُ سَابِعَةٍ أَوْ تَاسِعَةٍ وَعِشْرِينَ، وَإِنَّ الْمَلَائِكَةَ تِلْكَ اللَّيْلَةَ فِي الْأَرْضِ أَكْثَرُ مِنْ عَدَدِ الْحَصَى (Verily, it is during the twenty-seventh or the twenty-ninth night. And verily, the angels who are on the earth during that night are more numerous than the number of pebbles.) Ahmad was alone in recording this Hadith and there is nothing wrong with its chain of narration. At-Tirmidhi recorded from Abu Qilabah that he said, "The Night of Al-Qadr moves around (i.e., from year to year) throughout the last ten nights." This view that At-Tirmidhi mentions from Abu Qilabah has also been recorded by Malik, Ath-Thawri, Ahmad bin Hanbal, Ishaq bin Rahuyah, Abu Thawr, Al-Muzani, Abu Bakr bin Khuzaymah and others. It has also been related from Ash-Shafi'i, and Al-Qadi reported it from him, and this is most likely. And Allah knows best. Supplication during the Night of Decree It is recommended to supplicate often during all times, especially during the month of Ramadan, in the last ten nights, and during the odd nights of it even more so. It is recommended that one say the following supplication a lot: "O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me." This is due to what Imam Ahmad recorded from 'A'ishah, that she said, "O Messenger of Allah! If I find the Night of Al-Qadr what should I say?" He replied, قُولِي: اللّٰهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي (Say: "O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me.") At-Tirmidhi, An-Nasa'i and Ibn Majah have all recorded this Hadith. At-Tirmidhi said, "This Hadith is Hasan Sahih." Al-Hakim recorded it in his Mustadrak (with a different chain of narration) and he said that it is authentic according to the criteria of the two Shaykhs (Al-Bukhari and Muslim). An-Nasa'i also recorded it. This is the end of the Tafsir of Surah Laylat Al-Qadr, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ - وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ - لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ - تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ - سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ (1. Verily, We have sent it down in the Night of Al-Qadr.)(2. And what will make you know what the Night of Al-Qadr is?)(3. The Night of Al-Qadr is better than a thousand months.)(4. Therein descend the angels and the Ruh by their Lord's permission with every matter.)(5. There is peace until the appearance of dawn.) The Virtues of the Night of Al-Qadr (the Decree) Allah informs that He sent the Qur'an down during the Night of Al-Qadr, and it is a blessed night about which Allah says, إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ (We sent it down on a blessed night.)(44:3) This is the Night of Al-Qadr and it occurs during the month of Ramadan. This is as Allah says, شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ (The month of Ramadan in which was revealed the Qur'an.)(2:185) Ibn 'Abbas and others have said, "Allah sent the Qur'an down all at one time from the Preserved Tablet (Al-Lawh Al-Mahfuz) to the House of Might (Baytul-'Izzah), which is in the heaven of this world. Then it came down in parts to the Messenger of Allah ﷺ based upon the incidents that occurred over a period of twenty-three years." Then Allah magnified the status of the Night of Al-Qadr, which He chose for the revelation of the Mighty Qur'an, by His saying, وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ - لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ (And what will make you know what the Night of Al-Qadr is The Night of Al-Qadr is better than a thousand months.) Imam Ahmad recorded that Abu Hurayrah "When Ramadan would come, the Messenger of Allah ﷺ would say, قَدْ جَاءَكُمْ شَهْرُ رَمَضَانَ، شَهْرٌ مُبَارَكٌ، افْتَرَضَ اللهُ عَلَيْكُمْ صِيَامَهُ، تُفْتَحُ فِيهِ أَبْوَابُ الْجَنَّةِ، وَتُغْلَقُ فِيهِ أَبْوَابُ الْجَحِيمِ، وَتُغَلُّ فِيهِ الشَّيَاطِينُ، فِيهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ، مَنْ حُرِمَ خَيْرَهَا فَقَدْ حُرِمَ (Verily, the month of Ramadan has come to you all. It is a blessed month, which Allah has obligated you all to fast. During it the gates of Paradise are opened, the gates of Hell are closed and the devils are shackled. In it there is a night that is better than one thousand months. Whoever is deprived of its good, then he has truly been deprived.)" An-Nasa'i recorded this same Hadith. Aside from the fact that worship during the Night of Al-Qadr is equivalent to worship performed for a period of one thousand months, it is also confirmed in the Two Sahihs from Abu Hurayrah that the Messenger of Allah ﷺ said, مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ (Whoever stands (in prayer) during the Night of Al-Qadr with faith and expecting reward (from Allah), he will be forgiven for his previous sins.) The Descent of the Angels and the Decree for Every Good during the Night of Al-Qadr Allah says, تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ (Therein descend the angels and the Ruh by their Lord's permission with every matter.) meaning, the angels descend in abundance during the Night of Al-Qadr due to its abundant blessings. The angels descend with the descending of blessings and mercy, just as they descend when the Qur'an is recited, they surround the circles of Dhikr (remembrance of Allah) and they lower their wings with true respect for the student of knowledge. In reference to Ar-Ruh, it is said that here it means the angel Jibril. Therefore, the wording of the Ayah is a method of adding the name of the distinct object (in this case Jibril) separate from the general group (in this case the angels). Concerning Allah's statement, مِّن كُلِّ أَمْرٍ (with every matter.) Mujahid said, "Peace concerning every matter." Sa'id bin Mansur said, 'Isa bin Yunus told us that Al-A'mash narrated to them that Mujahid said concerning Allah's statement, سَلَامٌ هِيَ (There is peace) "It is security in which Shaytan cannot do any evil or any harm." Qatadah and others have said, "The matters are determined during it, and the times of death and provisions are measured out (i.e., decided) during it." Allah says, فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ (Therein is decreed every matter of decree.)(44:4) Then Allah says, سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ (There is peace until the appearance of dawn.) Sa'id bin Mansur said, "Hushaym narrated to us on the authority of Abu Ishaq, who narrated that Ash-Sha'bi said concerning Allah's statement, مِّن كُلِّ أَمْرٍ - سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ (With every matter, there is a peace until the appearance of dawn.) The angels giving the greetings of peace during the Night of Al-Qadr to the people in the Masjids until the coming of Fajr (dawn).'" Qatadah and Ibn Zayd both said concerning Allah's statement, سَلَامٌ هِيَ (There is peace.) "This means all of it is good and there is no evil in it until the coming of Fajr (dawn)." Specifying the Night of Decree and its Signs This is supported by what Imam Ahmad recorded from 'Ubadah bin As-Samit that the Messenger of Allah ﷺ said, لَيْلَةُ الْقَدْرِ فِي الْعَشْرِ الْبَوَاقِي، مَنْ قَامَهُنَّ ابْتِغَاءَ حِسْبَتِهِنَّ فَإِنَّ اللهَ يَغْفِرُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ، وَهِيَ لَيْلَةُ وِتْرٍ: تِسْعٍ أَوْ سَبْعٍ أَوْ خَامِسَةٍ أَوْ ثَالِثَةٍ أَوْ آخِرِ لَيْلَةٍ (The Night of Al-Qadr occurs during the last ten (nights). Whoever stands for them (in prayer) seeking their reward, then indeed Allah will forgive his previous sins and his latter sins. It is an odd night: the ninth, or the seventh, or the fifth, or the third or the last night (of Ramadan).) The Messenger of Allah ﷺ also said, إِنَّ أَمَارَةَ لَيْلَةِ الْقَدْرِ أَنَّهَا صَافِيَةٌ بَلْجَةٌ، كَأَنَّ فِيهَا قَمَرًا سَاطِعًا، سَاكِنَةٌ سَاجِيَةٌ، لَا بَرْدَ فِيهَا وَلَا حَرَّ، وَلَا يَحِلُّ لِكَوْكَبٍ يُرْمَى بِهِ فِيهَا حَتّٰى يُصْبِحَ، وَإِنَّ أَمَارَتَهَا أَنَّ الشَّمْسَ صَبِيحَتَهَا تَخْرُجُ مُسْتَوِيَةً لَيْسَ لَهَا شُعَاعٌ، مِثْلَ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَلَا يَحِلُّ لِلشَّيْطَانِ أَنْ يَخْرُجَ مَعَهَا يَوْمَئِذٍ (Verily, the sign of the Night of Al-Qadr is that it is pure and glowing as if there were a bright, tranquil, calm moon during it. It is not cold, nor is it hot, and no shooting star is permitted until morning. Its sign is that the sun appears on the morning following it smooth having no rays on it, just like the moon on a full moon night. Shaytan is not allowed to come out with it (the sun) on that day.) This chain of narration is good. In its text there is some oddities and in some of its wordings there are things that are objectionable. Abu Dawud mentioned a section in his Sunan that he titled, "Chapter: Clarification that the Night of Al-Qadr occurs during every Ramadan." Then he recorded that 'Abdullah bin 'Umar said, "The Messenger of Allah ﷺ was asked about the Night of Al-Qadr while I was listening and he said, هِيَ فِي كُلِّ رَمَضَانَ (It occurs during every Ramadan.)" The men of this chain of narration are all reliable, but Abu Dawud said that Shu'bah and Sufyan both narrated it from Ishaq and they both considered it to be a statement of the Companion (Ibn 'Umar, and thus not the statement of the Prophet ﷺ). It has been reported that Abu Sa'id Al-Khudri said, "The Messenger of Allah ﷺ performed I'tikaf during the first ten nights of Ramadan and we performed I'tikaf with him. Then Jibril came to him and said, 'That which you are seeking is in front of you.' So the Prophet ﷺ performed I'tikaf during the middle ten days of Ramadan and we also performed I'tikaf with him. Then Jibril came to him and said; 'That which you are seeking is ahead of you.' So the Prophet ﷺ stood up and gave a sermon on the morning of the twentieth of Ramadan and he said, مَنْ كَانَ اعْتَكَفَ مَعِيَ فَلْيَرْجِعْ فَإِنِّي رَأَيْتُ لَيْلَةَ الْقَدْرِ، وَإِنِّي أُنْسِيتُهَا، وَإِنَّهَا فِي الْعَشْرِ الْأَوَاخِرِ فِي وِتْرٍ، وَإِنِّي رَأَيْتُ كَأَنِّي أَسْجُدُ فِي طِينٍ وَمَاءٍ (Whoever performed I'tikaf with me, let him come back (for I'tikaf again), for verily I saw the Night of Al-Qadr, and I was caused to forget it, and indeed it is during the last ten (nights). It is during an odd night and I saw myself as if I were prostrating in mud and water.) The roof of the Masjid was made of dried palm-tree leaves and we did not see anything (i.e., clouds) in the sky. But then a patch of wind-driven clouds came and it rained. So the Prophet ﷺ lead us in prayer until we saw the traces of mud and water on the forehead of the Messenger of Allah ﷺ, which confirmed his dream." In one narration it adds that this occurred on the morning of the twenty-first night (meaning the next morning). They both (Al-Bukhari and Muslim) recorded it in the Two Sahihs. Ash-Shafi'i said, "This Hadith is the most authentic of what has been reported." It has also been said that it is on the twenty-third night due to a Hadith narrated from 'Abdullah bin Unays in Sahih Muslim. It has also been said that it is on the twenty-fifth night due to what Al-Bukhari recorded from Ibn 'Abbas that the Messenger of Allah ﷺ said, الْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى (Seek it in the last ten (nights) of Ramadan. In the ninth it still remains, in the seventh it still remains, in the fifth it still remains.) Many have explained this Hadith to refer to the odd nights, and this is the most apparent and most popular explanation. It has also been said that it occurs on the twenty-seventh night because of what Muslim recorded in his Sahih from Ubay bin Ka'b that the Messenger of Allah ﷺ mentioned that it was on the twenty-seventh night. Imam Ahmad recorded from Zirr that he asked Ubayy bin Ka'b, "O Abu Al-Mundhir! Verily, your brother Ibn Mas'ud says whoever stands for prayer (at night) the entire year, will catch the Night of Al-Qadr." He (Ubayy) said, "May Allah have mercy upon him. Indeed he knows that it is during the month of Ramadan and that it is the twenty-seventh night." Then he swore by Allah. Zirr then said, "How do you know that?" Ubayy replied, "By a sign or an indication that he (the Prophet ﷺ) informed us of. It rises that next day having no rays on it – meaning the sun." Muslim has also recorded it. It has been said that it is the night of the twenty-ninth. Imam Ahmad bin Hanbal recorded from 'Ubadah bin As-Samit that he asked the Messenger of Allah ﷺ about the Night of Decree and he replied, فِي رَمَضَانَ فَالْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ، فَإِنَّهَا فِي وِتْرٍ إِحْدَى وَعِشْرِينَ، أَوْ ثَلَاثٍ وَعِشْرِينَ، أَوْ خَمْسٍ وَعِشْرِينَ، أَوْ سَبْعٍ وَعِشْرِينَ، أَوْ تِسْعٍ وَعِشْرِينَ، أَوْ فِي آخِرِ لَيْلَةٍ (Seek it in Ramadan in the last ten nights. For verily, it is during the odd nights, the twenty-first, or the twenty-third, or the twenty-fifth, or the twenty-seventh, or the twenty-ninth, or during the last night.) Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah ﷺ said about the Night of Al-Qadr, إِنَّهَا لَيْلَةُ سَابِعَةٍ أَوْ تَاسِعَةٍ وَعِشْرِينَ، وَإِنَّ الْمَلَائِكَةَ تِلْكَ اللَّيْلَةَ فِي الْأَرْضِ أَكْثَرُ مِنْ عَدَدِ الْحَصَى (Verily, it is during the twenty-seventh or the twenty-ninth night. And verily, the angels who are on the earth during that night are more numerous than the number of pebbles.) Ahmad was alone in recording this Hadith and there is nothing wrong with its chain of narration. At-Tirmidhi recorded from Abu Qilabah that he said, "The Night of Al-Qadr moves around (i.e., from year to year) throughout the last ten nights." This view that At-Tirmidhi mentions from Abu Qilabah has also been recorded by Malik, Ath-Thawri, Ahmad bin Hanbal, Ishaq bin Rahuyah, Abu Thawr, Al-Muzani, Abu Bakr bin Khuzaymah and others. It has also been related from Ash-Shafi'i, and Al-Qadi reported it from him, and this is most likely. And Allah knows best. Supplication during the Night of Decree It is recommended to supplicate often during all times, especially during the month of Ramadan, in the last ten nights, and during the odd nights of it even more so. It is recommended that one say the following supplication a lot: "O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me." This is due to what Imam Ahmad recorded from 'A'ishah, that she said, "O Messenger of Allah! If I find the Night of Al-Qadr what should I say?" He replied, قُولِي: اللّٰهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي (Say: "O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me.") At-Tirmidhi, An-Nasa'i and Ibn Majah have all recorded this Hadith. At-Tirmidhi said, "This Hadith is Hasan Sahih." Al-Hakim recorded it in his Mustadrak (with a different chain of narration) and he said that it is authentic according to the criteria of the two Shaykhs (Al-Bukhari and Muslim). An-Nasa'i also recorded it. This is the end of the Tafsir of Surah Laylat Al-Qadr, and all praise and blessings are due to Allah.

The Messenger of Allah (ﷺ) recited this Surah to Ubayy Imam Ahmad recorded from Anas bin Malik that the Messenger of Allah ﷺ said to Ubayy bin Ka'b, إِنَّ اللهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ (Verily, Allah has commanded me to recite to you (Those who disbelieve from among the People of the Scripture.)) Ubayy said, "He (Allah) mentioned me by name to you?" The Prophet ﷺ replied, نَعَم (Yes.) So he (Ubayy) cried. Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i all recorded this Hadith from Shu'bah. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ - رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفًا مُّطَهَّرَةً - فِيهَا كُتُبٌ قَيِّمَةٌ - وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ - وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ (1. Those who disbelieve from among the People of the Scripture and the idolators, were not going to leave until there came to them the Bayyinah.)(2. A Messenger from Allah reciting purified pages.)(3. Wherein are upright Books.)(4. And the People of the Scripture differed not until after there came to them the Bayyinah.)(5. And they were commanded not, but that they should worship Allah, making religion purely for Him alone, Hunafa', and that they perform Salah and give Zakah, and that is the right religion.) Mentioning the Situation of the Disbelievers among the People of the Scripture and the Idolators As for the People of the Scripture, they are the Jews and the Christians, and the idolators are the worshippers of idols and fire among the Arabs and the non-Arabs. Mujahid said, they are not going مُنفَكِّينَ (to leave) "Meaning, they will not be finished until the truth becomes clear to them." Qatadah also said the same thing. حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ (until there came to them the Bayyinah.) meaning, this Qur'an. This is why Allah says, لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ (Those who disbelieve from among the People of the Scripture and idolators, were not going to leave until there came to them the Bayyinah.) Then He explains what the Bayyinah is by His saying, رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفًا مُّطَهَّرَةً (A Messenger from Allah, reciting purified pages.) meaning, Muhammad ﷺ and the Magnificent Qur'an he recites, which is written down among the most high gathering in purified pages. This is similar to Allah's statement, فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (In Records held in honor. Exalted, purified, in the hands of scribes (angels). Honorable and obedient.)(80:13-16) Then Allah says, فِيهَا كُتُبٌ قَيِّمَةٌ (Wherein are upright Books.) Ibn Jarir said, "Meaning in the purified pages are Books from Allah that are upright, just and straight. They have no mistakes in them because they are from Allah, the Mighty and Majestic." The Differing only occurred after the Knowledge came Allah says, وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ (And the People of the Scripture differed not until after there came to them the Bayyinah.) This is similar to Allah's statement, وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ (And be not as those who divided and differed among themselves after the Bayyinat came to them. It is they for whom there is an awful torment.)(3:105) This refers to the people of those divinely revealed Scriptures that were sent down to the nations that were before us. After Allah established the proofs and evidences against them, they divided and differed concerning that which Allah had intended in their Scriptures, and they had many differences. This is like what has been reported in a Hadith that has many routes of transmission, إِنَّ الْيَهُودَ اخْتَلَفُوا عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً، وَإِنَّ النَّصَارَى اخْتَلَفُوا عَلى ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً، وَسَتَفْتَرِقُ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً، كُلُّهَا فِي النَّارِ إِلَّا وَاحِدَةً (Verily, the Jews differed until they became seventy-one sects. And verily, the Christians differed until they became seventy-two sects. And this Ummah will divide into seventy-three sects, and all of them will be in the Fire except one.) They said, "Who are they, O Messenger of Allah?" He ﷺ replied, مَا أَنَا عَلَيْهِ وَأَصْحَابِي ((Those who are upon) what I and my Companions are upon.) The Command of Allah was merely that They make their Religion solely for Him Allah says, وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ (And they were commanded not, but that they should worship Allah, making religion purely for Him alone,) This is similar to Allah's statement, وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ (And We did not send any Messenger before you but We revealed to him: La ilaha illa Ana.)(21:25) Thus, Allah says, حُنَفَاءَ (Hunafa') meaning, avoiding Shirk and being truly devout to Tawhid. This is like Allah's statement, وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ (And Verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid the Taghut (false deities).")(16:36) A discussion of the word Hanif has already been mentioned previously and in Surat Al-An'am, so there is no need to repeat it here. وَيُقِيمُوا الصَّلَاةَ (and perform Salah) And this is the best of the physical forms of worship. وَيُؤْتُوا الزَّكَاةَ (and give Zakah,) This is doing good to the poor and the needy. وَذَٰلِكَ دِينُ الْقَيِّمَةِ (and that is the right religion.) meaning, the upright and just religion, or the nation that is straight and balanced.

The Messenger of Allah (ﷺ) recited this Surah to Ubayy Imam Ahmad recorded from Anas bin Malik that the Messenger of Allah ﷺ said to Ubayy bin Ka'b, إِنَّ اللهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ (Verily, Allah has commanded me to recite to you (Those who disbelieve from among the People of the Scripture.)) Ubayy said, "He (Allah) mentioned me by name to you?" The Prophet ﷺ replied, نَعَم (Yes.) So he (Ubayy) cried. Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i all recorded this Hadith from Shu'bah. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ - رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفًا مُّطَهَّرَةً - فِيهَا كُتُبٌ قَيِّمَةٌ - وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ - وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ (1. Those who disbelieve from among the People of the Scripture and the idolators, were not going to leave until there came to them the Bayyinah.)(2. A Messenger from Allah reciting purified pages.)(3. Wherein are upright Books.)(4. And the People of the Scripture differed not until after there came to them the Bayyinah.)(5. And they were commanded not, but that they should worship Allah, making religion purely for Him alone, Hunafa', and that they perform Salah and give Zakah, and that is the right religion.) Mentioning the Situation of the Disbelievers among the People of the Scripture and the Idolators As for the People of the Scripture, they are the Jews and the Christians, and the idolators are the worshippers of idols and fire among the Arabs and the non-Arabs. Mujahid said, they are not going مُنفَكِّينَ (to leave) "Meaning, they will not be finished until the truth becomes clear to them." Qatadah also said the same thing. حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ (until there came to them the Bayyinah.) meaning, this Qur'an. This is why Allah says, لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ (Those who disbelieve from among the People of the Scripture and idolators, were not going to leave until there came to them the Bayyinah.) Then He explains what the Bayyinah is by His saying, رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفًا مُّطَهَّرَةً (A Messenger from Allah, reciting purified pages.) meaning, Muhammad ﷺ and the Magnificent Qur'an he recites, which is written down among the most high gathering in purified pages. This is similar to Allah's statement, فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (In Records held in honor. Exalted, purified, in the hands of scribes (angels). Honorable and obedient.)(80:13-16) Then Allah says, فِيهَا كُتُبٌ قَيِّمَةٌ (Wherein are upright Books.) Ibn Jarir said, "Meaning in the purified pages are Books from Allah that are upright, just and straight. They have no mistakes in them because they are from Allah, the Mighty and Majestic." The Differing only occurred after the Knowledge came Allah says, وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ (And the People of the Scripture differed not until after there came to them the Bayyinah.) This is similar to Allah's statement, وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ (And be not as those who divided and differed among themselves after the Bayyinat came to them. It is they for whom there is an awful torment.)(3:105) This refers to the people of those divinely revealed Scriptures that were sent down to the nations that were before us. After Allah established the proofs and evidences against them, they divided and differed concerning that which Allah had intended in their Scriptures, and they had many differences. This is like what has been reported in a Hadith that has many routes of transmission, إِنَّ الْيَهُودَ اخْتَلَفُوا عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً، وَإِنَّ النَّصَارَى اخْتَلَفُوا عَلى ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً، وَسَتَفْتَرِقُ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً، كُلُّهَا فِي النَّارِ إِلَّا وَاحِدَةً (Verily, the Jews differed until they became seventy-one sects. And verily, the Christians differed until they became seventy-two sects. And this Ummah will divide into seventy-three sects, and all of them will be in the Fire except one.) They said, "Who are they, O Messenger of Allah?" He ﷺ replied, مَا أَنَا عَلَيْهِ وَأَصْحَابِي ((Those who are upon) what I and my Companions are upon.) The Command of Allah was merely that They make their Religion solely for Him Allah says, وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ (And they were commanded not, but that they should worship Allah, making religion purely for Him alone,) This is similar to Allah's statement, وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ (And We did not send any Messenger before you but We revealed to him: La ilaha illa Ana.)(21:25) Thus, Allah says, حُنَفَاءَ (Hunafa') meaning, avoiding Shirk and being truly devout to Tawhid. This is like Allah's statement, وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ (And Verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid the Taghut (false deities).")(16:36) A discussion of the word Hanif has already been mentioned previously and in Surat Al-An'am, so there is no need to repeat it here. وَيُقِيمُوا الصَّلَاةَ (and perform Salah) And this is the best of the physical forms of worship. وَيُؤْتُوا الزَّكَاةَ (and give Zakah,) This is doing good to the poor and the needy. وَذَٰلِكَ دِينُ الْقَيِّمَةِ (and that is the right religion.) meaning, the upright and just religion, or the nation that is straight and balanced.

The Messenger of Allah (ﷺ) recited this Surah to Ubayy Imam Ahmad recorded from Anas bin Malik that the Messenger of Allah ﷺ said to Ubayy bin Ka'b, إِنَّ اللهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ (Verily, Allah has commanded me to recite to you (Those who disbelieve from among the People of the Scripture.)) Ubayy said, "He (Allah) mentioned me by name to you?" The Prophet ﷺ replied, نَعَم (Yes.) So he (Ubayy) cried. Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i all recorded this Hadith from Shu'bah. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ - رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفًا مُّطَهَّرَةً - فِيهَا كُتُبٌ قَيِّمَةٌ - وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ - وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ (1. Those who disbelieve from among the People of the Scripture and the idolators, were not going to leave until there came to them the Bayyinah.)(2. A Messenger from Allah reciting purified pages.)(3. Wherein are upright Books.)(4. And the People of the Scripture differed not until after there came to them the Bayyinah.)(5. And they were commanded not, but that they should worship Allah, making religion purely for Him alone, Hunafa', and that they perform Salah and give Zakah, and that is the right religion.) Mentioning the Situation of the Disbelievers among the People of the Scripture and the Idolators As for the People of the Scripture, they are the Jews and the Christians, and the idolators are the worshippers of idols and fire among the Arabs and the non-Arabs. Mujahid said, they are not going مُنفَكِّينَ (to leave) "Meaning, they will not be finished until the truth becomes clear to them." Qatadah also said the same thing. حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ (until there came to them the Bayyinah.) meaning, this Qur'an. This is why Allah says, لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ (Those who disbelieve from among the People of the Scripture and idolators, were not going to leave until there came to them the Bayyinah.) Then He explains what the Bayyinah is by His saying, رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفًا مُّطَهَّرَةً (A Messenger from Allah, reciting purified pages.) meaning, Muhammad ﷺ and the Magnificent Qur'an he recites, which is written down among the most high gathering in purified pages. This is similar to Allah's statement, فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (In Records held in honor. Exalted, purified, in the hands of scribes (angels). Honorable and obedient.)(80:13-16) Then Allah says, فِيهَا كُتُبٌ قَيِّمَةٌ (Wherein are upright Books.) Ibn Jarir said, "Meaning in the purified pages are Books from Allah that are upright, just and straight. They have no mistakes in them because they are from Allah, the Mighty and Majestic." The Differing only occurred after the Knowledge came Allah says, وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ (And the People of the Scripture differed not until after there came to them the Bayyinah.) This is similar to Allah's statement, وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ (And be not as those who divided and differed among themselves after the Bayyinat came to them. It is they for whom there is an awful torment.)(3:105) This refers to the people of those divinely revealed Scriptures that were sent down to the nations that were before us. After Allah established the proofs and evidences against them, they divided and differed concerning that which Allah had intended in their Scriptures, and they had many differences. This is like what has been reported in a Hadith that has many routes of transmission, إِنَّ الْيَهُودَ اخْتَلَفُوا عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً، وَإِنَّ النَّصَارَى اخْتَلَفُوا عَلى ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً، وَسَتَفْتَرِقُ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً، كُلُّهَا فِي النَّارِ إِلَّا وَاحِدَةً (Verily, the Jews differed until they became seventy-one sects. And verily, the Christians differed until they became seventy-two sects. And this Ummah will divide into seventy-three sects, and all of them will be in the Fire except one.) They said, "Who are they, O Messenger of Allah?" He ﷺ replied, مَا أَنَا عَلَيْهِ وَأَصْحَابِي ((Those who are upon) what I and my Companions are upon.) The Command of Allah was merely that They make their Religion solely for Him Allah says, وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ (And they were commanded not, but that they should worship Allah, making religion purely for Him alone,) This is similar to Allah's statement, وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ (And We did not send any Messenger before you but We revealed to him: La ilaha illa Ana.)(21:25) Thus, Allah says, حُنَفَاءَ (Hunafa') meaning, avoiding Shirk and being truly devout to Tawhid. This is like Allah's statement, وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ (And Verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid the Taghut (false deities).")(16:36) A discussion of the word Hanif has already been mentioned previously and in Surat Al-An'am, so there is no need to repeat it here. وَيُقِيمُوا الصَّلَاةَ (and perform Salah) And this is the best of the physical forms of worship. وَيُؤْتُوا الزَّكَاةَ (and give Zakah,) This is doing good to the poor and the needy. وَذَٰلِكَ دِينُ الْقَيِّمَةِ (and that is the right religion.) meaning, the upright and just religion, or the nation that is straight and balanced.

The Messenger of Allah (ﷺ) recited this Surah to Ubayy Imam Ahmad recorded from Anas bin Malik that the Messenger of Allah ﷺ said to Ubayy bin Ka'b, إِنَّ اللهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ (Verily, Allah has commanded me to recite to you (Those who disbelieve from among the People of the Scripture.)) Ubayy said, "He (Allah) mentioned me by name to you?" The Prophet ﷺ replied, نَعَم (Yes.) So he (Ubayy) cried. Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i all recorded this Hadith from Shu'bah. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ - رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفًا مُّطَهَّرَةً - فِيهَا كُتُبٌ قَيِّمَةٌ - وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ - وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ (1. Those who disbelieve from among the People of the Scripture and the idolators, were not going to leave until there came to them the Bayyinah.)(2. A Messenger from Allah reciting purified pages.)(3. Wherein are upright Books.)(4. And the People of the Scripture differed not until after there came to them the Bayyinah.)(5. And they were commanded not, but that they should worship Allah, making religion purely for Him alone, Hunafa', and that they perform Salah and give Zakah, and that is the right religion.) Mentioning the Situation of the Disbelievers among the People of the Scripture and the Idolators As for the People of the Scripture, they are the Jews and the Christians, and the idolators are the worshippers of idols and fire among the Arabs and the non-Arabs. Mujahid said, they are not going مُنفَكِّينَ (to leave) "Meaning, they will not be finished until the truth becomes clear to them." Qatadah also said the same thing. حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ (until there came to them the Bayyinah.) meaning, this Qur'an. This is why Allah says, لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ (Those who disbelieve from among the People of the Scripture and idolators, were not going to leave until there came to them the Bayyinah.) Then He explains what the Bayyinah is by His saying, رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفًا مُّطَهَّرَةً (A Messenger from Allah, reciting purified pages.) meaning, Muhammad ﷺ and the Magnificent Qur'an he recites, which is written down among the most high gathering in purified pages. This is similar to Allah's statement, فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (In Records held in honor. Exalted, purified, in the hands of scribes (angels). Honorable and obedient.)(80:13-16) Then Allah says, فِيهَا كُتُبٌ قَيِّمَةٌ (Wherein are upright Books.) Ibn Jarir said, "Meaning in the purified pages are Books from Allah that are upright, just and straight. They have no mistakes in them because they are from Allah, the Mighty and Majestic." The Differing only occurred after the Knowledge came Allah says, وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ (And the People of the Scripture differed not until after there came to them the Bayyinah.) This is similar to Allah's statement, وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ (And be not as those who divided and differed among themselves after the Bayyinat came to them. It is they for whom there is an awful torment.)(3:105) This refers to the people of those divinely revealed Scriptures that were sent down to the nations that were before us. After Allah established the proofs and evidences against them, they divided and differed concerning that which Allah had intended in their Scriptures, and they had many differences. This is like what has been reported in a Hadith that has many routes of transmission, إِنَّ الْيَهُودَ اخْتَلَفُوا عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً، وَإِنَّ النَّصَارَى اخْتَلَفُوا عَلى ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً، وَسَتَفْتَرِقُ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً، كُلُّهَا فِي النَّارِ إِلَّا وَاحِدَةً (Verily, the Jews differed until they became seventy-one sects. And verily, the Christians differed until they became seventy-two sects. And this Ummah will divide into seventy-three sects, and all of them will be in the Fire except one.) They said, "Who are they, O Messenger of Allah?" He ﷺ replied, مَا أَنَا عَلَيْهِ وَأَصْحَابِي ((Those who are upon) what I and my Companions are upon.) The Command of Allah was merely that They make their Religion solely for Him Allah says, وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ (And they were commanded not, but that they should worship Allah, making religion purely for Him alone,) This is similar to Allah's statement, وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ (And We did not send any Messenger before you but We revealed to him: La ilaha illa Ana.)(21:25) Thus, Allah says, حُنَفَاءَ (Hunafa') meaning, avoiding Shirk and being truly devout to Tawhid. This is like Allah's statement, وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ (And Verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid the Taghut (false deities).")(16:36) A discussion of the word Hanif has already been mentioned previously and in Surat Al-An'am, so there is no need to repeat it here. وَيُقِيمُوا الصَّلَاةَ (and perform Salah) And this is the best of the physical forms of worship. وَيُؤْتُوا الزَّكَاةَ (and give Zakah,) This is doing good to the poor and the needy. وَذَٰلِكَ دِينُ الْقَيِّمَةِ (and that is the right religion.) meaning, the upright and just religion, or the nation that is straight and balanced.

The Messenger of Allah (ﷺ) recited this Surah to Ubayy Imam Ahmad recorded from Anas bin Malik that the Messenger of Allah ﷺ said to Ubayy bin Ka'b, إِنَّ اللهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ (Verily, Allah has commanded me to recite to you (Those who disbelieve from among the People of the Scripture.)) Ubayy said, "He (Allah) mentioned me by name to you?" The Prophet ﷺ replied, نَعَم (Yes.) So he (Ubayy) cried. Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i all recorded this Hadith from Shu'bah. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ - رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفًا مُّطَهَّرَةً - فِيهَا كُتُبٌ قَيِّمَةٌ - وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ - وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ (1. Those who disbelieve from among the People of the Scripture and the idolators, were not going to leave until there came to them the Bayyinah.)(2. A Messenger from Allah reciting purified pages.)(3. Wherein are upright Books.)(4. And the People of the Scripture differed not until after there came to them the Bayyinah.)(5. And they were commanded not, but that they should worship Allah, making religion purely for Him alone, Hunafa', and that they perform Salah and give Zakah, and that is the right religion.) Mentioning the Situation of the Disbelievers among the People of the Scripture and the Idolators As for the People of the Scripture, they are the Jews and the Christians, and the idolators are the worshippers of idols and fire among the Arabs and the non-Arabs. Mujahid said, they are not going مُنفَكِّينَ (to leave) "Meaning, they will not be finished until the truth becomes clear to them." Qatadah also said the same thing. حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ (until there came to them the Bayyinah.) meaning, this Qur'an. This is why Allah says, لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ (Those who disbelieve from among the People of the Scripture and idolators, were not going to leave until there came to them the Bayyinah.) Then He explains what the Bayyinah is by His saying, رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفًا مُّطَهَّرَةً (A Messenger from Allah, reciting purified pages.) meaning, Muhammad ﷺ and the Magnificent Qur'an he recites, which is written down among the most high gathering in purified pages. This is similar to Allah's statement, فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (In Records held in honor. Exalted, purified, in the hands of scribes (angels). Honorable and obedient.)(80:13-16) Then Allah says, فِيهَا كُتُبٌ قَيِّمَةٌ (Wherein are upright Books.) Ibn Jarir said, "Meaning in the purified pages are Books from Allah that are upright, just and straight. They have no mistakes in them because they are from Allah, the Mighty and Majestic." The Differing only occurred after the Knowledge came Allah says, وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ (And the People of the Scripture differed not until after there came to them the Bayyinah.) This is similar to Allah's statement, وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ (And be not as those who divided and differed among themselves after the Bayyinat came to them. It is they for whom there is an awful torment.)(3:105) This refers to the people of those divinely revealed Scriptures that were sent down to the nations that were before us. After Allah established the proofs and evidences against them, they divided and differed concerning that which Allah had intended in their Scriptures, and they had many differences. This is like what has been reported in a Hadith that has many routes of transmission, إِنَّ الْيَهُودَ اخْتَلَفُوا عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً، وَإِنَّ النَّصَارَى اخْتَلَفُوا عَلى ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً، وَسَتَفْتَرِقُ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً، كُلُّهَا فِي النَّارِ إِلَّا وَاحِدَةً (Verily, the Jews differed until they became seventy-one sects. And verily, the Christians differed until they became seventy-two sects. And this Ummah will divide into seventy-three sects, and all of them will be in the Fire except one.) They said, "Who are they, O Messenger of Allah?" He ﷺ replied, مَا أَنَا عَلَيْهِ وَأَصْحَابِي ((Those who are upon) what I and my Companions are upon.) The Command of Allah was merely that They make their Religion solely for Him Allah says, وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ (And they were commanded not, but that they should worship Allah, making religion purely for Him alone,) This is similar to Allah's statement, وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ (And We did not send any Messenger before you but We revealed to him: La ilaha illa Ana.)(21:25) Thus, Allah says, حُنَفَاءَ (Hunafa') meaning, avoiding Shirk and being truly devout to Tawhid. This is like Allah's statement, وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ (And Verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid the Taghut (false deities).")(16:36) A discussion of the word Hanif has already been mentioned previously and in Surat Al-An'am, so there is no need to repeat it here. وَيُقِيمُوا الصَّلَاةَ (and perform Salah) And this is the best of the physical forms of worship. وَيُؤْتُوا الزَّكَاةَ (and give Zakah,) This is doing good to the poor and the needy. وَذَٰلِكَ دِينُ الْقَيِّمَةِ (and that is the right religion.) meaning, the upright and just religion, or the nation that is straight and balanced.

Verily, those who disbelieve from among the People of the Scripture and idolators, will abide in the fire of Hell. They are the worst of creatures (6)Verily, those who believe and do righteous good deeds, they are the best of creatures (7)Their reward with their Lord is Eternal Gardens, underneath which rivers flow. They will abide therein forever, Allah will be pleased with them, and they well-pleased with Him. That is for him who fears his Lord (8) Mentioning the Worse and Best of Creation and Their Recompense Allah informs of what will happen to the wicked disbelievers among the People of the Scripture and the idolators who oppose the Allah's divinely revealed Books and the Prophets whom He sent. He says that they will be in the fire of Hell on the Day of Judgement and they will abide therein forever. This means that they will remain in it and they will have no way out of it and they will not cease being in it. أُولَٰئِكَ هُمْ شَرُّ الْبَرِيَّةِ (They are the worst of creatures.) meaning, they are the worst creation that Allah has fashioned and created. Then Allah informs about the situation of the righteous people who believed in their hearts and performed righteous deeds with their bodies. He says that they are the best of creation. Abu Hurayrah and a group of the scholars have used this Ayah as a proof that the believers have a status among the creatures that is better than the angels. This is because Allah says, أُولَٰئِكَ هُمْ خَيْرُ الْبَرِيَّةِ (They are the best of creatures.) Then Allah says, جَزَاؤُهُمْ عِندَ رَبِّهِمْ (Their reward with their Lord) meaning, on the Day of Judgement. جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا (is Eternal Gardens underneath which rivers flow. They will abide therein forever,) meaning, having no end, no break and no conclusion. رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ (Allah will be pleased with them, and they well-pleased with Him.) The condition of Him being pleased with them is more illustrious than all of the everlasting delights that they will be given. وَرَضُوا عَنْهُ (and they well-pleased with Him.) Due to the comprehensive favors He has given them. Then Allah says, ذَٰلِكَ لِمَنْ خَشِيَ رَبَّهُ (That is for him who fears his Lord.) meaning, this is the reward that will be attained by those who revere Allah and fear Him as He deserves to be feared. This is the person who worships Allah as if he sees Him, and he knows that even though he does not see Him, indeed Allah sees him. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, أَلَا أُخْبِرُكُمْ بِخَيْرِ الْبَرِيَّةِ؟ (Shall I not inform you of the best of creation?) They said, "Of course, O Messenger of Allah!" He said, رَجُلٌ آخِذٌ بِعِنَانِ فَرَسِهِ فِي سَبِيلِ اللهِ، كُلَّمَا كَانَتْ هَيْعَةٌ اسْتَوَى عَلَيْهِ. أَلَا أُخْبِرُكُمْ بِخَيْرِ الْبَرِيَّةِ (A man who takes the reins of his horse in the way of Allah, and whenever there is a fearful cry from the enemy, he climbs upon it. Shall I not inform you of the best of creation?) They said, "Of course, O Messenger of Allah!" He said, رَجُلٌ فِي ثُلَّةٍ مِنْ غَنَمِهِ، يُقِيمُ الصَّلَاةَ وَيُؤْتِي الزَّكَاةَ. أَلَا أُخْبِرُكُمْ بِشَرِّ الْبَرِيَّةِ؟ (A man who has a flock of sheep and he establishes the prayer and gives the obligatory charity. Shall I not inform you of the worst of creation?) They said, "Of course." He said, الَّذِي يُسْأَلُ بِاللهِ وَلَا يُعْطِي بِهِ (The person who is asked by Allah and he does not give by Him.) This is the end of the Tafsir of Surat Lam Yakun (Al-Bayyinah), and all praise and thanks are due to Allah.

Verily, those who disbelieve from among the People of the Scripture and idolators, will abide in the fire of Hell. They are the worst of creatures (6)Verily, those who believe and do righteous good deeds, they are the best of creatures (7)Their reward with their Lord is Eternal Gardens, underneath which rivers flow. They will abide therein forever, Allah will be pleased with them, and they well-pleased with Him. That is for him who fears his Lord (8) Mentioning the Worse and Best of Creation and Their Recompense Allah informs of what will happen to the wicked disbelievers among the People of the Scripture and the idolators who oppose the Allah's divinely revealed Books and the Prophets whom He sent. He says that they will be in the fire of Hell on the Day of Judgement and they will abide therein forever. This means that they will remain in it and they will have no way out of it and they will not cease being in it. أُولَٰئِكَ هُمْ شَرُّ الْبَرِيَّةِ (They are the worst of creatures.) meaning, they are the worst creation that Allah has fashioned and created. Then Allah informs about the situation of the righteous people who believed in their hearts and performed righteous deeds with their bodies. He says that they are the best of creation. Abu Hurayrah and a group of the scholars have used this Ayah as a proof that the believers have a status among the creatures that is better than the angels. This is because Allah says, أُولَٰئِكَ هُمْ خَيْرُ الْبَرِيَّةِ (They are the best of creatures.) Then Allah says, جَزَاؤُهُمْ عِندَ رَبِّهِمْ (Their reward with their Lord) meaning, on the Day of Judgement. جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا (is Eternal Gardens underneath which rivers flow. They will abide therein forever,) meaning, having no end, no break and no conclusion. رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ (Allah will be pleased with them, and they well-pleased with Him.) The condition of Him being pleased with them is more illustrious than all of the everlasting delights that they will be given. وَرَضُوا عَنْهُ (and they well-pleased with Him.) Due to the comprehensive favors He has given them. Then Allah says, ذَٰلِكَ لِمَنْ خَشِيَ رَبَّهُ (That is for him who fears his Lord.) meaning, this is the reward that will be attained by those who revere Allah and fear Him as He deserves to be feared. This is the person who worships Allah as if he sees Him, and he knows that even though he does not see Him, indeed Allah sees him. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, أَلَا أُخْبِرُكُمْ بِخَيْرِ الْبَرِيَّةِ؟ (Shall I not inform you of the best of creation?) They said, "Of course, O Messenger of Allah!" He said, رَجُلٌ آخِذٌ بِعِنَانِ فَرَسِهِ فِي سَبِيلِ اللهِ، كُلَّمَا كَانَتْ هَيْعَةٌ اسْتَوَى عَلَيْهِ. أَلَا أُخْبِرُكُمْ بِخَيْرِ الْبَرِيَّةِ (A man who takes the reins of his horse in the way of Allah, and whenever there is a fearful cry from the enemy, he climbs upon it. Shall I not inform you of the best of creation?) They said, "Of course, O Messenger of Allah!" He said, رَجُلٌ فِي ثُلَّةٍ مِنْ غَنَمِهِ، يُقِيمُ الصَّلَاةَ وَيُؤْتِي الزَّكَاةَ. أَلَا أُخْبِرُكُمْ بِشَرِّ الْبَرِيَّةِ؟ (A man who has a flock of sheep and he establishes the prayer and gives the obligatory charity. Shall I not inform you of the worst of creation?) They said, "Of course." He said, الَّذِي يُسْأَلُ بِاللهِ وَلَا يُعْطِي بِهِ (The person who is asked by Allah and he does not give by Him.) This is the end of the Tafsir of Surat Lam Yakun (Al-Bayyinah), and all praise and thanks are due to Allah.

Verily, those who disbelieve from among the People of the Scripture and idolators, will abide in the fire of Hell. They are the worst of creatures (6)Verily, those who believe and do righteous good deeds, they are the best of creatures (7)Their reward with their Lord is Eternal Gardens, underneath which rivers flow. They will abide therein forever, Allah will be pleased with them, and they well-pleased with Him. That is for him who fears his Lord (8) Mentioning the Worse and Best of Creation and Their Recompense Allah informs of what will happen to the wicked disbelievers among the People of the Scripture and the idolators who oppose the Allah's divinely revealed Books and the Prophets whom He sent. He says that they will be in the fire of Hell on the Day of Judgement and they will abide therein forever. This means that they will remain in it and they will have no way out of it and they will not cease being in it. أُولَٰئِكَ هُمْ شَرُّ الْبَرِيَّةِ (They are the worst of creatures.) meaning, they are the worst creation that Allah has fashioned and created. Then Allah informs about the situation of the righteous people who believed in their hearts and performed righteous deeds with their bodies. He says that they are the best of creation. Abu Hurayrah and a group of the scholars have used this Ayah as a proof that the believers have a status among the creatures that is better than the angels. This is because Allah says, أُولَٰئِكَ هُمْ خَيْرُ الْبَرِيَّةِ (They are the best of creatures.) Then Allah says, جَزَاؤُهُمْ عِندَ رَبِّهِمْ (Their reward with their Lord) meaning, on the Day of Judgement. جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا (is Eternal Gardens underneath which rivers flow. They will abide therein forever,) meaning, having no end, no break and no conclusion. رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ (Allah will be pleased with them, and they well-pleased with Him.) The condition of Him being pleased with them is more illustrious than all of the everlasting delights that they will be given. وَرَضُوا عَنْهُ (and they well-pleased with Him.) Due to the comprehensive favors He has given them. Then Allah says, ذَٰلِكَ لِمَنْ خَشِيَ رَبَّهُ (That is for him who fears his Lord.) meaning, this is the reward that will be attained by those who revere Allah and fear Him as He deserves to be feared. This is the person who worships Allah as if he sees Him, and he knows that even though he does not see Him, indeed Allah sees him. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, أَلَا أُخْبِرُكُمْ بِخَيْرِ الْبَرِيَّةِ؟ (Shall I not inform you of the best of creation?) They said, "Of course, O Messenger of Allah!" He said, رَجُلٌ آخِذٌ بِعِنَانِ فَرَسِهِ فِي سَبِيلِ اللهِ، كُلَّمَا كَانَتْ هَيْعَةٌ اسْتَوَى عَلَيْهِ. أَلَا أُخْبِرُكُمْ بِخَيْرِ الْبَرِيَّةِ (A man who takes the reins of his horse in the way of Allah, and whenever there is a fearful cry from the enemy, he climbs upon it. Shall I not inform you of the best of creation?) They said, "Of course, O Messenger of Allah!" He said, رَجُلٌ فِي ثُلَّةٍ مِنْ غَنَمِهِ، يُقِيمُ الصَّلَاةَ وَيُؤْتِي الزَّكَاةَ. أَلَا أُخْبِرُكُمْ بِشَرِّ الْبَرِيَّةِ؟ (A man who has a flock of sheep and he establishes the prayer and gives the obligatory charity. Shall I not inform you of the worst of creation?) They said, "Of course." He said, الَّذِي يُسْأَلُ بِاللهِ وَلَا يُعْطِي بِهِ (The person who is asked by Allah and he does not give by Him.) This is the end of the Tafsir of Surat Lam Yakun (Al-Bayyinah), and all praise and thanks are due to Allah.

The Virtues of Surat Az-Zalzalah Imam Ahmad recorded from 'Abdullah bin 'Amr that he said, "A man came to the Messenger of Allah ﷺ and said, 'Teach me what to recite, O Messenger of Allah!' The Prophet ﷺ said, اقْرَأْ ثَلَاثًا مِنْ ذَوَاتِ "الر" (Recite three from those [which begin] with the letters Alif, Lam, Ra') The man then said to him, 'I have become old in age, my heart has hardened and my tongue has become harsh.' The Prophet ﷺ said, فَاقْرَأْ مِنْ ذَوَاتِ "حم" (Then recite from those [which begin] with the letters Ha-Mim.) The man said the same thing as he had said before, so the Prophet ﷺ said, اقْرَأْ ثَلَاثًا مِنَ الْمُسَبِّحَاتِ (Recite three from the Musabbihat.) The man again said the same thing as he had said before. Then the man said, 'Rather give me something to recite that is comprehensive (of all of these), O Messenger of Allah.' So the Prophet ﷺ told him to recite إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) Then when he (the Prophet ﷺ) finished reciting the Surah to him the man said, 'By He Who has sent you you with the truth as a Prophet, I will never add anything else to it.' Then the man turned away and left, and the Prophet ﷺ said, أَفْلَحَ الرُّوَيْجِلُ، أَفْلَحَ الرُّوَيْجِلُ (The little man has been successful, the little man has been successful.) Then the Prophet ﷺ said, عَلَيَّ بِهِ (Bring him back to me.) So the man came to him and the Prophet ﷺ said to him, أُمِرْتُ بِيَوْمِ الْأَضْحَى جَعَلَهُ اللهُ عِيدًا لِهَذِهِ الْأُمَّةِ (I have also been commanded to celebrate 'Id Al-Adha, which Allah has made a celebration for this Ummah.) The man said 'What do you think if I am only able to acquire a borrowed milking she-camel – should I slaughter it?' The Prophet ﷺ said, لَا، وَلَكِنَّكَ تَأْخُذُ مِنْ شَعْرِكَ وَتُقَلِّمُ أَظَافِرَكَ وَتَقُصُّ شَارِبَكَ وَتَحْلِقُ عَانَتَكَ فَذَاكَ تَمَامُ أُضْحِيَّتِكَ عِنْدَ اللهِ عَزَّ وَجَلَّ (No. But you should cut your hair, clip your nails, trim your mustache, shave your pubic area and that will be the completion of your sacrifice with Allah, the Mighty and Majestic.)" Abu Dawud and An-Nasa'i recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا - وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا - وَقَالَ الْإِنسَانُ مَا لَهَا - يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا - بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا - يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ - فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (1. When the earth quakes with its Zilzal.)(2. And when the earth throws out its burdens.)(3. And man will say: "What is the matter with it?")(4. That Day it will declare its information.)(5. Because your Lord will inspire it.)(6. That Day mankind will proceed in scattered groups that they may be shown their deeds.)(7. So, whosoever does good equal to the weight of a speck of dust shall see it.)(8. And whosoever does evil equal to the weight of a speck of dust shall see it.) The Day of Judgement what will take place during it, the Condition of the Earth and the Condition of the People Ibn 'Abbas said, إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) "This means that it will move from beneath it." وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا (And when the earth throws out its burdens.) meaning, it will throw forth that which is in it of the dead. More than one of the Salaf have said this and it is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake (Zalzalah) of the Hour is a terrible thing.)(22:1) This is also similar to His saying, وَإِذَا الْأَرْضُ مُدَّتْ - وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ (And when the earth is stretched forth, and has cast out all that was in it and became empty.)(84:3-4) Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah ﷺ said, تُلْقِي الْأَرْضُ أَفْلَاذَ كَبِدِهَا أَمْثَالَ الْأُسْطُوَانِ مِنَ الذَّهَبِ وَالْفِضَّةِ، فَيَجِيءُ الْقَاتِلُ فَيَقُولُ فِي هَذَا قَتَلْتُ، وَيَجِيءُ الْقَاطِعُ فَيَقُولُ فِي هَذَا قَطَعْتُ رَحِمِي، وَيَجِيءُ السَّارِقُ فَيَقُولُ: فِي هَذَا قُطِعَتْ يَدِي، ثُمَّ يَدَعُونَهُ فَلَا يَأْخُذُونَ مِنْهُ شَيْئًا (The earth will throw out the pieces of its liver (its contents). Gold and silver will come out like columns. A murderer will come and say, 'I killed for this?' The one who broke the ties of kinship will say, 'For this I severed the ties of kinship?' The thief will say, 'For this I got my hands amputated?' Then they will leave it there and no one will take anything from it.)" Then Allah says, وَقَالَ الْإِنسَانُ مَا لَهَا (And man will say: "What is the matter with it?") meaning, he will be baffled by its situation after it used to be stable, settled and firm, and he used to be settled upon its surface. This refers to the alteration of the state of things and the earth moving and shaking. There will come to it inescapable quaking that Allah prepared for it. Then it will throw out its dead people – from the first to the last generations. At that time the people will be baffled by the events and the earth changing into other than the earth, and the heavens as well. Then they will be presented before Allah, the One, the Irresistible. Concerning Allah's statement, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) meaning, it will speak of what the people did upon its surface. Imam Ahmad, At-Tirmidhi and Abu 'Abdur-Rahman An-Nasa'i all recorded a Hadith from Abu Hurayrah – and in the wording of An-Nasa'i's version it states – that he said, "The Messenger of Allah ﷺ recited this Ayah, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) Then he said, أَتَدْرُونَ مَا أَخْبَارُهَا؟ (Do you know what is its information?) They said, 'Allah and His Messenger know best.' He said, فَإِنَّ أَخْبَارَهَا أَنْ تَشْهَدَ عَلَى كُلِّ عَبْدٍ وَأَمَةٍ بِمَا عَمِلَ عَلَى ظَهْرِهَا أَنْ تَقُولَ: عَمِلَ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا، فَهَذِهِ أَخْبَارُهَا (Verily, its information is that it will testify against every male and female servant, about what they did upon its surface. It will say that he did such and such on such and such day. So this is its information.)" Then At-Tirmidhi said, "This Hadith is Sahih Gharib." Concerning Allah's statement, بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا (Because your Lord will inspire it.) It is apparent that the implied meaning here is that He will permit it (the earth). Shabib bin Bishr narrated from 'Ikrimah that Ibn 'Abbas said, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) "Its Lord will say to it, 'Speak.' So it will speak." Mujahid commented (on "inspire it"), " He commands it (i.e., to speak). " Al-Qurazi said, "He will command it to separate from them." Then Allah says, يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا (That Day mankind will proceed in scattered groups (Ashtat)) meaning, they will return from the station of the Judgement in separate groups. This means that they will be divided into types and categories: between those who are miserable and those who are happy, and those who are commanded to go to Paradise and those who are commanded to go to the Hellfire. As-Suddi said, "Ashtat means sects." Allah said, لِّيُرَوْا أَعْمَالَهُمْ (that they may be shown their deeds.) meaning, so that they may act and be rewarded for what they did in this life of good and evil. The Recompense for Every Minute Deed Therefore, Allah goes on to say, فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.) Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, الْخَيْلُ لِثَلَاثَةٍ، لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رجل وِزْرٌ. فَأَمَّا الَّذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ فَأَطَالَ طِيَلَهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ فِي الـمرج وَالرَّوْضَةِ كَانَ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْه - وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ - كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، وَهِيَ لِذَلِكَ الرَّجُلِ أَجْرٌ. وَرَجُلٌ رَبَطَهَا تَغَنِّـيًا وَتَعَفُّفًا وَلَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا فَهِيَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَها فَخْرًا وَرِيَاءً وَنِوَاءً فَهِيَ عَلَى ذَلِكَ وِزْرٌ (The horses are for three. For one man they are a reward, for another man they are a shield, and for another man they are a burden. In reference to the man for whom they are a reward, he is the man who keeps them to be used in the way of Allah. Thus, they spend their entire life grazing in the pasture or garden (waiting in preparation for Jihad). So whatever afflicts them during that lengthy period in the pasture or garden, it will be counted as good deeds for him. Then, if their lengthy period is ended and they are used for a noble battle or two, their hoof prints and their dung are counted as good deeds for him. When they passed through a stream from which they did drink, though he (their owner) does not intend to quench their thirst, yet, it would be counted as good deeds, Therefore, they are a reward for that man. A man who keeps them to maintain himself and to be independent of others (i.e., begging, etc.), and he does not forget the right of Allah upon their necks and their backs (i.e., their Zakah), then they are a shield for him (from the Hellfire). A man who keeps them in order to boast, brag and show off, then they are a burden for him (on Judgement Day).) So the Messenger of Allah ﷺ was then asked about the donkeys and he said, مَا أَنْزَلَ اللهُ فِيهَا شَيْئًا إِلَّا هَذِهِ الْآيَةَ الْفَاذَّةَ الْجَامِعَةَ فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (Allah has not revealed anything concerning them except this single, comprehensive Ayah: (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.)) Muslim also recorded this Hadith. In Sahih Al-Bukhari, it is recorded from 'Adi that the Prophet ﷺ said, اتَّــقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، وَلَوْ بِكَلِمَةٍ طَيِّـبَةٍ (Fear (ward off) the Fire, even if by giving half a date in charity, and even by saying a single word of good.) In the Sahih as well, he ('Adi) narrated (from the Prophet ﷺ): لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَلَوْ أَنْ تُفْرِغَ مِنْ دَلْوِكَ فِي إِنَاءِ الْمُسْتَسْقِي، وَلَوْ أَنْ تَلْقَى أَخَاكَ وَوَجْهُكَ إِلَيْهِ مُنْـبَسِطٌ (Do not under rate any good act, even if it is offering drinking water from your bucket to one who is seeking a drink, or meeting your brother with a cheerful face.) It is also recorded in the Sahih that the Prophet ﷺ said, يَا مَعْشَرَ نِسَاءِ الْمُؤْمِنَاتِ، لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسَنَ شَاةٍ (O party of believing women! None of you should belittle a gift sent by your neighbor, even if it is a Firsan of a sheep.) The word Firsan in this Hadith means its hoof. In another Hadith he said, رُدُّوا السَّائِلَ وَلَوْ بِظِلْفٍ مُحْرَقٍ (Give something to the beggar, even if it is a burnt hoof.) It has been reported from 'A'ishah that she gave a single grape in charity and then she said, "To how much dust is it equivelent?" Imam Ahmad recorded from 'Awf bin Al-Harith bin At-Tufayl that 'A'ishah told him that the Prophet ﷺ used to say, يَاعَائِشَةُ، إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of the sins that are belittled, for indeed they will be taken account of by Allah.) This Hadith was recorded by An-Nasa'i and Ibn Majah.Imam Ahmad recorded from 'Abdullah bin Mas'ud that the Messenger of Allah ﷺ said, إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّهُنَّ يَجْتَمِعْنَ عَلَى الرَّجُلِ حَتّٰى يُهْلِكْنَهُ (Beware of the sins that are belittled. For verily, they are gathered in a man until they destroy him.) And indeed the Messenger of Allah ﷺ made an example of them (sins that are taken lightly) by saying that they are like a people who settle in barren land. Then their leader comes and orders the men to go out one at a time and each bring back a stick until they have gathered a large number of sticks. Then they kindled a fire and burned everything that they threw into it. This is the end of the Tafsir of Surat Idha Zulzilat (Az-Zalzalah) and all praise and thanks are due to Allah.

The Virtues of Surat Az-Zalzalah Imam Ahmad recorded from 'Abdullah bin 'Amr that he said, "A man came to the Messenger of Allah ﷺ and said, 'Teach me what to recite, O Messenger of Allah!' The Prophet ﷺ said, اقْرَأْ ثَلَاثًا مِنْ ذَوَاتِ "الر" (Recite three from those [which begin] with the letters Alif, Lam, Ra') The man then said to him, 'I have become old in age, my heart has hardened and my tongue has become harsh.' The Prophet ﷺ said, فَاقْرَأْ مِنْ ذَوَاتِ "حم" (Then recite from those [which begin] with the letters Ha-Mim.) The man said the same thing as he had said before, so the Prophet ﷺ said, اقْرَأْ ثَلَاثًا مِنَ الْمُسَبِّحَاتِ (Recite three from the Musabbihat.) The man again said the same thing as he had said before. Then the man said, 'Rather give me something to recite that is comprehensive (of all of these), O Messenger of Allah.' So the Prophet ﷺ told him to recite إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) Then when he (the Prophet ﷺ) finished reciting the Surah to him the man said, 'By He Who has sent you you with the truth as a Prophet, I will never add anything else to it.' Then the man turned away and left, and the Prophet ﷺ said, أَفْلَحَ الرُّوَيْجِلُ، أَفْلَحَ الرُّوَيْجِلُ (The little man has been successful, the little man has been successful.) Then the Prophet ﷺ said, عَلَيَّ بِهِ (Bring him back to me.) So the man came to him and the Prophet ﷺ said to him, أُمِرْتُ بِيَوْمِ الْأَضْحَى جَعَلَهُ اللهُ عِيدًا لِهَذِهِ الْأُمَّةِ (I have also been commanded to celebrate 'Id Al-Adha, which Allah has made a celebration for this Ummah.) The man said 'What do you think if I am only able to acquire a borrowed milking she-camel – should I slaughter it?' The Prophet ﷺ said, لَا، وَلَكِنَّكَ تَأْخُذُ مِنْ شَعْرِكَ وَتُقَلِّمُ أَظَافِرَكَ وَتَقُصُّ شَارِبَكَ وَتَحْلِقُ عَانَتَكَ فَذَاكَ تَمَامُ أُضْحِيَّتِكَ عِنْدَ اللهِ عَزَّ وَجَلَّ (No. But you should cut your hair, clip your nails, trim your mustache, shave your pubic area and that will be the completion of your sacrifice with Allah, the Mighty and Majestic.)" Abu Dawud and An-Nasa'i recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا - وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا - وَقَالَ الْإِنسَانُ مَا لَهَا - يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا - بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا - يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ - فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (1. When the earth quakes with its Zilzal.)(2. And when the earth throws out its burdens.)(3. And man will say: "What is the matter with it?")(4. That Day it will declare its information.)(5. Because your Lord will inspire it.)(6. That Day mankind will proceed in scattered groups that they may be shown their deeds.)(7. So, whosoever does good equal to the weight of a speck of dust shall see it.)(8. And whosoever does evil equal to the weight of a speck of dust shall see it.) The Day of Judgement what will take place during it, the Condition of the Earth and the Condition of the People Ibn 'Abbas said, إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) "This means that it will move from beneath it." وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا (And when the earth throws out its burdens.) meaning, it will throw forth that which is in it of the dead. More than one of the Salaf have said this and it is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake (Zalzalah) of the Hour is a terrible thing.)(22:1) This is also similar to His saying, وَإِذَا الْأَرْضُ مُدَّتْ - وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ (And when the earth is stretched forth, and has cast out all that was in it and became empty.)(84:3-4) Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah ﷺ said, تُلْقِي الْأَرْضُ أَفْلَاذَ كَبِدِهَا أَمْثَالَ الْأُسْطُوَانِ مِنَ الذَّهَبِ وَالْفِضَّةِ، فَيَجِيءُ الْقَاتِلُ فَيَقُولُ فِي هَذَا قَتَلْتُ، وَيَجِيءُ الْقَاطِعُ فَيَقُولُ فِي هَذَا قَطَعْتُ رَحِمِي، وَيَجِيءُ السَّارِقُ فَيَقُولُ: فِي هَذَا قُطِعَتْ يَدِي، ثُمَّ يَدَعُونَهُ فَلَا يَأْخُذُونَ مِنْهُ شَيْئًا (The earth will throw out the pieces of its liver (its contents). Gold and silver will come out like columns. A murderer will come and say, 'I killed for this?' The one who broke the ties of kinship will say, 'For this I severed the ties of kinship?' The thief will say, 'For this I got my hands amputated?' Then they will leave it there and no one will take anything from it.)" Then Allah says, وَقَالَ الْإِنسَانُ مَا لَهَا (And man will say: "What is the matter with it?") meaning, he will be baffled by its situation after it used to be stable, settled and firm, and he used to be settled upon its surface. This refers to the alteration of the state of things and the earth moving and shaking. There will come to it inescapable quaking that Allah prepared for it. Then it will throw out its dead people – from the first to the last generations. At that time the people will be baffled by the events and the earth changing into other than the earth, and the heavens as well. Then they will be presented before Allah, the One, the Irresistible. Concerning Allah's statement, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) meaning, it will speak of what the people did upon its surface. Imam Ahmad, At-Tirmidhi and Abu 'Abdur-Rahman An-Nasa'i all recorded a Hadith from Abu Hurayrah – and in the wording of An-Nasa'i's version it states – that he said, "The Messenger of Allah ﷺ recited this Ayah, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) Then he said, أَتَدْرُونَ مَا أَخْبَارُهَا؟ (Do you know what is its information?) They said, 'Allah and His Messenger know best.' He said, فَإِنَّ أَخْبَارَهَا أَنْ تَشْهَدَ عَلَى كُلِّ عَبْدٍ وَأَمَةٍ بِمَا عَمِلَ عَلَى ظَهْرِهَا أَنْ تَقُولَ: عَمِلَ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا، فَهَذِهِ أَخْبَارُهَا (Verily, its information is that it will testify against every male and female servant, about what they did upon its surface. It will say that he did such and such on such and such day. So this is its information.)" Then At-Tirmidhi said, "This Hadith is Sahih Gharib." Concerning Allah's statement, بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا (Because your Lord will inspire it.) It is apparent that the implied meaning here is that He will permit it (the earth). Shabib bin Bishr narrated from 'Ikrimah that Ibn 'Abbas said, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) "Its Lord will say to it, 'Speak.' So it will speak." Mujahid commented (on "inspire it"), " He commands it (i.e., to speak). " Al-Qurazi said, "He will command it to separate from them." Then Allah says, يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا (That Day mankind will proceed in scattered groups (Ashtat)) meaning, they will return from the station of the Judgement in separate groups. This means that they will be divided into types and categories: between those who are miserable and those who are happy, and those who are commanded to go to Paradise and those who are commanded to go to the Hellfire. As-Suddi said, "Ashtat means sects." Allah said, لِّيُرَوْا أَعْمَالَهُمْ (that they may be shown their deeds.) meaning, so that they may act and be rewarded for what they did in this life of good and evil. The Recompense for Every Minute Deed Therefore, Allah goes on to say, فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.) Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, الْخَيْلُ لِثَلَاثَةٍ، لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رجل وِزْرٌ. فَأَمَّا الَّذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ فَأَطَالَ طِيَلَهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ فِي الـمرج وَالرَّوْضَةِ كَانَ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْه - وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ - كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، وَهِيَ لِذَلِكَ الرَّجُلِ أَجْرٌ. وَرَجُلٌ رَبَطَهَا تَغَنِّـيًا وَتَعَفُّفًا وَلَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا فَهِيَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَها فَخْرًا وَرِيَاءً وَنِوَاءً فَهِيَ عَلَى ذَلِكَ وِزْرٌ (The horses are for three. For one man they are a reward, for another man they are a shield, and for another man they are a burden. In reference to the man for whom they are a reward, he is the man who keeps them to be used in the way of Allah. Thus, they spend their entire life grazing in the pasture or garden (waiting in preparation for Jihad). So whatever afflicts them during that lengthy period in the pasture or garden, it will be counted as good deeds for him. Then, if their lengthy period is ended and they are used for a noble battle or two, their hoof prints and their dung are counted as good deeds for him. When they passed through a stream from which they did drink, though he (their owner) does not intend to quench their thirst, yet, it would be counted as good deeds, Therefore, they are a reward for that man. A man who keeps them to maintain himself and to be independent of others (i.e., begging, etc.), and he does not forget the right of Allah upon their necks and their backs (i.e., their Zakah), then they are a shield for him (from the Hellfire). A man who keeps them in order to boast, brag and show off, then they are a burden for him (on Judgement Day).) So the Messenger of Allah ﷺ was then asked about the donkeys and he said, مَا أَنْزَلَ اللهُ فِيهَا شَيْئًا إِلَّا هَذِهِ الْآيَةَ الْفَاذَّةَ الْجَامِعَةَ فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (Allah has not revealed anything concerning them except this single, comprehensive Ayah: (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.)) Muslim also recorded this Hadith. In Sahih Al-Bukhari, it is recorded from 'Adi that the Prophet ﷺ said, اتَّــقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، وَلَوْ بِكَلِمَةٍ طَيِّـبَةٍ (Fear (ward off) the Fire, even if by giving half a date in charity, and even by saying a single word of good.) In the Sahih as well, he ('Adi) narrated (from the Prophet ﷺ): لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَلَوْ أَنْ تُفْرِغَ مِنْ دَلْوِكَ فِي إِنَاءِ الْمُسْتَسْقِي، وَلَوْ أَنْ تَلْقَى أَخَاكَ وَوَجْهُكَ إِلَيْهِ مُنْـبَسِطٌ (Do not under rate any good act, even if it is offering drinking water from your bucket to one who is seeking a drink, or meeting your brother with a cheerful face.) It is also recorded in the Sahih that the Prophet ﷺ said, يَا مَعْشَرَ نِسَاءِ الْمُؤْمِنَاتِ، لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسَنَ شَاةٍ (O party of believing women! None of you should belittle a gift sent by your neighbor, even if it is a Firsan of a sheep.) The word Firsan in this Hadith means its hoof. In another Hadith he said, رُدُّوا السَّائِلَ وَلَوْ بِظِلْفٍ مُحْرَقٍ (Give something to the beggar, even if it is a burnt hoof.) It has been reported from 'A'ishah that she gave a single grape in charity and then she said, "To how much dust is it equivelent?" Imam Ahmad recorded from 'Awf bin Al-Harith bin At-Tufayl that 'A'ishah told him that the Prophet ﷺ used to say, يَاعَائِشَةُ، إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of the sins that are belittled, for indeed they will be taken account of by Allah.) This Hadith was recorded by An-Nasa'i and Ibn Majah.Imam Ahmad recorded from 'Abdullah bin Mas'ud that the Messenger of Allah ﷺ said, إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّهُنَّ يَجْتَمِعْنَ عَلَى الرَّجُلِ حَتّٰى يُهْلِكْنَهُ (Beware of the sins that are belittled. For verily, they are gathered in a man until they destroy him.) And indeed the Messenger of Allah ﷺ made an example of them (sins that are taken lightly) by saying that they are like a people who settle in barren land. Then their leader comes and orders the men to go out one at a time and each bring back a stick until they have gathered a large number of sticks. Then they kindled a fire and burned everything that they threw into it. This is the end of the Tafsir of Surat Idha Zulzilat (Az-Zalzalah) and all praise and thanks are due to Allah.

The Virtues of Surat Az-Zalzalah Imam Ahmad recorded from 'Abdullah bin 'Amr that he said, "A man came to the Messenger of Allah ﷺ and said, 'Teach me what to recite, O Messenger of Allah!' The Prophet ﷺ said, اقْرَأْ ثَلَاثًا مِنْ ذَوَاتِ "الر" (Recite three from those [which begin] with the letters Alif, Lam, Ra') The man then said to him, 'I have become old in age, my heart has hardened and my tongue has become harsh.' The Prophet ﷺ said, فَاقْرَأْ مِنْ ذَوَاتِ "حم" (Then recite from those [which begin] with the letters Ha-Mim.) The man said the same thing as he had said before, so the Prophet ﷺ said, اقْرَأْ ثَلَاثًا مِنَ الْمُسَبِّحَاتِ (Recite three from the Musabbihat.) The man again said the same thing as he had said before. Then the man said, 'Rather give me something to recite that is comprehensive (of all of these), O Messenger of Allah.' So the Prophet ﷺ told him to recite إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) Then when he (the Prophet ﷺ) finished reciting the Surah to him the man said, 'By He Who has sent you you with the truth as a Prophet, I will never add anything else to it.' Then the man turned away and left, and the Prophet ﷺ said, أَفْلَحَ الرُّوَيْجِلُ، أَفْلَحَ الرُّوَيْجِلُ (The little man has been successful, the little man has been successful.) Then the Prophet ﷺ said, عَلَيَّ بِهِ (Bring him back to me.) So the man came to him and the Prophet ﷺ said to him, أُمِرْتُ بِيَوْمِ الْأَضْحَى جَعَلَهُ اللهُ عِيدًا لِهَذِهِ الْأُمَّةِ (I have also been commanded to celebrate 'Id Al-Adha, which Allah has made a celebration for this Ummah.) The man said 'What do you think if I am only able to acquire a borrowed milking she-camel – should I slaughter it?' The Prophet ﷺ said, لَا، وَلَكِنَّكَ تَأْخُذُ مِنْ شَعْرِكَ وَتُقَلِّمُ أَظَافِرَكَ وَتَقُصُّ شَارِبَكَ وَتَحْلِقُ عَانَتَكَ فَذَاكَ تَمَامُ أُضْحِيَّتِكَ عِنْدَ اللهِ عَزَّ وَجَلَّ (No. But you should cut your hair, clip your nails, trim your mustache, shave your pubic area and that will be the completion of your sacrifice with Allah, the Mighty and Majestic.)" Abu Dawud and An-Nasa'i recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا - وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا - وَقَالَ الْإِنسَانُ مَا لَهَا - يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا - بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا - يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ - فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (1. When the earth quakes with its Zilzal.)(2. And when the earth throws out its burdens.)(3. And man will say: "What is the matter with it?")(4. That Day it will declare its information.)(5. Because your Lord will inspire it.)(6. That Day mankind will proceed in scattered groups that they may be shown their deeds.)(7. So, whosoever does good equal to the weight of a speck of dust shall see it.)(8. And whosoever does evil equal to the weight of a speck of dust shall see it.) The Day of Judgement what will take place during it, the Condition of the Earth and the Condition of the People Ibn 'Abbas said, إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) "This means that it will move from beneath it." وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا (And when the earth throws out its burdens.) meaning, it will throw forth that which is in it of the dead. More than one of the Salaf have said this and it is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake (Zalzalah) of the Hour is a terrible thing.)(22:1) This is also similar to His saying, وَإِذَا الْأَرْضُ مُدَّتْ - وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ (And when the earth is stretched forth, and has cast out all that was in it and became empty.)(84:3-4) Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah ﷺ said, تُلْقِي الْأَرْضُ أَفْلَاذَ كَبِدِهَا أَمْثَالَ الْأُسْطُوَانِ مِنَ الذَّهَبِ وَالْفِضَّةِ، فَيَجِيءُ الْقَاتِلُ فَيَقُولُ فِي هَذَا قَتَلْتُ، وَيَجِيءُ الْقَاطِعُ فَيَقُولُ فِي هَذَا قَطَعْتُ رَحِمِي، وَيَجِيءُ السَّارِقُ فَيَقُولُ: فِي هَذَا قُطِعَتْ يَدِي، ثُمَّ يَدَعُونَهُ فَلَا يَأْخُذُونَ مِنْهُ شَيْئًا (The earth will throw out the pieces of its liver (its contents). Gold and silver will come out like columns. A murderer will come and say, 'I killed for this?' The one who broke the ties of kinship will say, 'For this I severed the ties of kinship?' The thief will say, 'For this I got my hands amputated?' Then they will leave it there and no one will take anything from it.)" Then Allah says, وَقَالَ الْإِنسَانُ مَا لَهَا (And man will say: "What is the matter with it?") meaning, he will be baffled by its situation after it used to be stable, settled and firm, and he used to be settled upon its surface. This refers to the alteration of the state of things and the earth moving and shaking. There will come to it inescapable quaking that Allah prepared for it. Then it will throw out its dead people – from the first to the last generations. At that time the people will be baffled by the events and the earth changing into other than the earth, and the heavens as well. Then they will be presented before Allah, the One, the Irresistible. Concerning Allah's statement, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) meaning, it will speak of what the people did upon its surface. Imam Ahmad, At-Tirmidhi and Abu 'Abdur-Rahman An-Nasa'i all recorded a Hadith from Abu Hurayrah – and in the wording of An-Nasa'i's version it states – that he said, "The Messenger of Allah ﷺ recited this Ayah, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) Then he said, أَتَدْرُونَ مَا أَخْبَارُهَا؟ (Do you know what is its information?) They said, 'Allah and His Messenger know best.' He said, فَإِنَّ أَخْبَارَهَا أَنْ تَشْهَدَ عَلَى كُلِّ عَبْدٍ وَأَمَةٍ بِمَا عَمِلَ عَلَى ظَهْرِهَا أَنْ تَقُولَ: عَمِلَ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا، فَهَذِهِ أَخْبَارُهَا (Verily, its information is that it will testify against every male and female servant, about what they did upon its surface. It will say that he did such and such on such and such day. So this is its information.)" Then At-Tirmidhi said, "This Hadith is Sahih Gharib." Concerning Allah's statement, بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا (Because your Lord will inspire it.) It is apparent that the implied meaning here is that He will permit it (the earth). Shabib bin Bishr narrated from 'Ikrimah that Ibn 'Abbas said, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) "Its Lord will say to it, 'Speak.' So it will speak." Mujahid commented (on "inspire it"), " He commands it (i.e., to speak). " Al-Qurazi said, "He will command it to separate from them." Then Allah says, يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا (That Day mankind will proceed in scattered groups (Ashtat)) meaning, they will return from the station of the Judgement in separate groups. This means that they will be divided into types and categories: between those who are miserable and those who are happy, and those who are commanded to go to Paradise and those who are commanded to go to the Hellfire. As-Suddi said, "Ashtat means sects." Allah said, لِّيُرَوْا أَعْمَالَهُمْ (that they may be shown their deeds.) meaning, so that they may act and be rewarded for what they did in this life of good and evil. The Recompense for Every Minute Deed Therefore, Allah goes on to say, فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.) Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, الْخَيْلُ لِثَلَاثَةٍ، لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رجل وِزْرٌ. فَأَمَّا الَّذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ فَأَطَالَ طِيَلَهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ فِي الـمرج وَالرَّوْضَةِ كَانَ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْه - وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ - كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، وَهِيَ لِذَلِكَ الرَّجُلِ أَجْرٌ. وَرَجُلٌ رَبَطَهَا تَغَنِّـيًا وَتَعَفُّفًا وَلَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا فَهِيَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَها فَخْرًا وَرِيَاءً وَنِوَاءً فَهِيَ عَلَى ذَلِكَ وِزْرٌ (The horses are for three. For one man they are a reward, for another man they are a shield, and for another man they are a burden. In reference to the man for whom they are a reward, he is the man who keeps them to be used in the way of Allah. Thus, they spend their entire life grazing in the pasture or garden (waiting in preparation for Jihad). So whatever afflicts them during that lengthy period in the pasture or garden, it will be counted as good deeds for him. Then, if their lengthy period is ended and they are used for a noble battle or two, their hoof prints and their dung are counted as good deeds for him. When they passed through a stream from which they did drink, though he (their owner) does not intend to quench their thirst, yet, it would be counted as good deeds, Therefore, they are a reward for that man. A man who keeps them to maintain himself and to be independent of others (i.e., begging, etc.), and he does not forget the right of Allah upon their necks and their backs (i.e., their Zakah), then they are a shield for him (from the Hellfire). A man who keeps them in order to boast, brag and show off, then they are a burden for him (on Judgement Day).) So the Messenger of Allah ﷺ was then asked about the donkeys and he said, مَا أَنْزَلَ اللهُ فِيهَا شَيْئًا إِلَّا هَذِهِ الْآيَةَ الْفَاذَّةَ الْجَامِعَةَ فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (Allah has not revealed anything concerning them except this single, comprehensive Ayah: (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.)) Muslim also recorded this Hadith. In Sahih Al-Bukhari, it is recorded from 'Adi that the Prophet ﷺ said, اتَّــقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، وَلَوْ بِكَلِمَةٍ طَيِّـبَةٍ (Fear (ward off) the Fire, even if by giving half a date in charity, and even by saying a single word of good.) In the Sahih as well, he ('Adi) narrated (from the Prophet ﷺ): لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَلَوْ أَنْ تُفْرِغَ مِنْ دَلْوِكَ فِي إِنَاءِ الْمُسْتَسْقِي، وَلَوْ أَنْ تَلْقَى أَخَاكَ وَوَجْهُكَ إِلَيْهِ مُنْـبَسِطٌ (Do not under rate any good act, even if it is offering drinking water from your bucket to one who is seeking a drink, or meeting your brother with a cheerful face.) It is also recorded in the Sahih that the Prophet ﷺ said, يَا مَعْشَرَ نِسَاءِ الْمُؤْمِنَاتِ، لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسَنَ شَاةٍ (O party of believing women! None of you should belittle a gift sent by your neighbor, even if it is a Firsan of a sheep.) The word Firsan in this Hadith means its hoof. In another Hadith he said, رُدُّوا السَّائِلَ وَلَوْ بِظِلْفٍ مُحْرَقٍ (Give something to the beggar, even if it is a burnt hoof.) It has been reported from 'A'ishah that she gave a single grape in charity and then she said, "To how much dust is it equivelent?" Imam Ahmad recorded from 'Awf bin Al-Harith bin At-Tufayl that 'A'ishah told him that the Prophet ﷺ used to say, يَاعَائِشَةُ، إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of the sins that are belittled, for indeed they will be taken account of by Allah.) This Hadith was recorded by An-Nasa'i and Ibn Majah.Imam Ahmad recorded from 'Abdullah bin Mas'ud that the Messenger of Allah ﷺ said, إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّهُنَّ يَجْتَمِعْنَ عَلَى الرَّجُلِ حَتّٰى يُهْلِكْنَهُ (Beware of the sins that are belittled. For verily, they are gathered in a man until they destroy him.) And indeed the Messenger of Allah ﷺ made an example of them (sins that are taken lightly) by saying that they are like a people who settle in barren land. Then their leader comes and orders the men to go out one at a time and each bring back a stick until they have gathered a large number of sticks. Then they kindled a fire and burned everything that they threw into it. This is the end of the Tafsir of Surat Idha Zulzilat (Az-Zalzalah) and all praise and thanks are due to Allah.

The Virtues of Surat Az-Zalzalah Imam Ahmad recorded from 'Abdullah bin 'Amr that he said, "A man came to the Messenger of Allah ﷺ and said, 'Teach me what to recite, O Messenger of Allah!' The Prophet ﷺ said, اقْرَأْ ثَلَاثًا مِنْ ذَوَاتِ "الر" (Recite three from those [which begin] with the letters Alif, Lam, Ra') The man then said to him, 'I have become old in age, my heart has hardened and my tongue has become harsh.' The Prophet ﷺ said, فَاقْرَأْ مِنْ ذَوَاتِ "حم" (Then recite from those [which begin] with the letters Ha-Mim.) The man said the same thing as he had said before, so the Prophet ﷺ said, اقْرَأْ ثَلَاثًا مِنَ الْمُسَبِّحَاتِ (Recite three from the Musabbihat.) The man again said the same thing as he had said before. Then the man said, 'Rather give me something to recite that is comprehensive (of all of these), O Messenger of Allah.' So the Prophet ﷺ told him to recite إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) Then when he (the Prophet ﷺ) finished reciting the Surah to him the man said, 'By He Who has sent you you with the truth as a Prophet, I will never add anything else to it.' Then the man turned away and left, and the Prophet ﷺ said, أَفْلَحَ الرُّوَيْجِلُ، أَفْلَحَ الرُّوَيْجِلُ (The little man has been successful, the little man has been successful.) Then the Prophet ﷺ said, عَلَيَّ بِهِ (Bring him back to me.) So the man came to him and the Prophet ﷺ said to him, أُمِرْتُ بِيَوْمِ الْأَضْحَى جَعَلَهُ اللهُ عِيدًا لِهَذِهِ الْأُمَّةِ (I have also been commanded to celebrate 'Id Al-Adha, which Allah has made a celebration for this Ummah.) The man said 'What do you think if I am only able to acquire a borrowed milking she-camel – should I slaughter it?' The Prophet ﷺ said, لَا، وَلَكِنَّكَ تَأْخُذُ مِنْ شَعْرِكَ وَتُقَلِّمُ أَظَافِرَكَ وَتَقُصُّ شَارِبَكَ وَتَحْلِقُ عَانَتَكَ فَذَاكَ تَمَامُ أُضْحِيَّتِكَ عِنْدَ اللهِ عَزَّ وَجَلَّ (No. But you should cut your hair, clip your nails, trim your mustache, shave your pubic area and that will be the completion of your sacrifice with Allah, the Mighty and Majestic.)" Abu Dawud and An-Nasa'i recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا - وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا - وَقَالَ الْإِنسَانُ مَا لَهَا - يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا - بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا - يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ - فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (1. When the earth quakes with its Zilzal.)(2. And when the earth throws out its burdens.)(3. And man will say: "What is the matter with it?")(4. That Day it will declare its information.)(5. Because your Lord will inspire it.)(6. That Day mankind will proceed in scattered groups that they may be shown their deeds.)(7. So, whosoever does good equal to the weight of a speck of dust shall see it.)(8. And whosoever does evil equal to the weight of a speck of dust shall see it.) The Day of Judgement what will take place during it, the Condition of the Earth and the Condition of the People Ibn 'Abbas said, إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) "This means that it will move from beneath it." وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا (And when the earth throws out its burdens.) meaning, it will throw forth that which is in it of the dead. More than one of the Salaf have said this and it is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake (Zalzalah) of the Hour is a terrible thing.)(22:1) This is also similar to His saying, وَإِذَا الْأَرْضُ مُدَّتْ - وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ (And when the earth is stretched forth, and has cast out all that was in it and became empty.)(84:3-4) Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah ﷺ said, تُلْقِي الْأَرْضُ أَفْلَاذَ كَبِدِهَا أَمْثَالَ الْأُسْطُوَانِ مِنَ الذَّهَبِ وَالْفِضَّةِ، فَيَجِيءُ الْقَاتِلُ فَيَقُولُ فِي هَذَا قَتَلْتُ، وَيَجِيءُ الْقَاطِعُ فَيَقُولُ فِي هَذَا قَطَعْتُ رَحِمِي، وَيَجِيءُ السَّارِقُ فَيَقُولُ: فِي هَذَا قُطِعَتْ يَدِي، ثُمَّ يَدَعُونَهُ فَلَا يَأْخُذُونَ مِنْهُ شَيْئًا (The earth will throw out the pieces of its liver (its contents). Gold and silver will come out like columns. A murderer will come and say, 'I killed for this?' The one who broke the ties of kinship will say, 'For this I severed the ties of kinship?' The thief will say, 'For this I got my hands amputated?' Then they will leave it there and no one will take anything from it.)" Then Allah says, وَقَالَ الْإِنسَانُ مَا لَهَا (And man will say: "What is the matter with it?") meaning, he will be baffled by its situation after it used to be stable, settled and firm, and he used to be settled upon its surface. This refers to the alteration of the state of things and the earth moving and shaking. There will come to it inescapable quaking that Allah prepared for it. Then it will throw out its dead people – from the first to the last generations. At that time the people will be baffled by the events and the earth changing into other than the earth, and the heavens as well. Then they will be presented before Allah, the One, the Irresistible. Concerning Allah's statement, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) meaning, it will speak of what the people did upon its surface. Imam Ahmad, At-Tirmidhi and Abu 'Abdur-Rahman An-Nasa'i all recorded a Hadith from Abu Hurayrah – and in the wording of An-Nasa'i's version it states – that he said, "The Messenger of Allah ﷺ recited this Ayah, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) Then he said, أَتَدْرُونَ مَا أَخْبَارُهَا؟ (Do you know what is its information?) They said, 'Allah and His Messenger know best.' He said, فَإِنَّ أَخْبَارَهَا أَنْ تَشْهَدَ عَلَى كُلِّ عَبْدٍ وَأَمَةٍ بِمَا عَمِلَ عَلَى ظَهْرِهَا أَنْ تَقُولَ: عَمِلَ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا، فَهَذِهِ أَخْبَارُهَا (Verily, its information is that it will testify against every male and female servant, about what they did upon its surface. It will say that he did such and such on such and such day. So this is its information.)" Then At-Tirmidhi said, "This Hadith is Sahih Gharib." Concerning Allah's statement, بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا (Because your Lord will inspire it.) It is apparent that the implied meaning here is that He will permit it (the earth). Shabib bin Bishr narrated from 'Ikrimah that Ibn 'Abbas said, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) "Its Lord will say to it, 'Speak.' So it will speak." Mujahid commented (on "inspire it"), " He commands it (i.e., to speak). " Al-Qurazi said, "He will command it to separate from them." Then Allah says, يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا (That Day mankind will proceed in scattered groups (Ashtat)) meaning, they will return from the station of the Judgement in separate groups. This means that they will be divided into types and categories: between those who are miserable and those who are happy, and those who are commanded to go to Paradise and those who are commanded to go to the Hellfire. As-Suddi said, "Ashtat means sects." Allah said, لِّيُرَوْا أَعْمَالَهُمْ (that they may be shown their deeds.) meaning, so that they may act and be rewarded for what they did in this life of good and evil. The Recompense for Every Minute Deed Therefore, Allah goes on to say, فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.) Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, الْخَيْلُ لِثَلَاثَةٍ، لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رجل وِزْرٌ. فَأَمَّا الَّذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ فَأَطَالَ طِيَلَهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ فِي الـمرج وَالرَّوْضَةِ كَانَ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْه - وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ - كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، وَهِيَ لِذَلِكَ الرَّجُلِ أَجْرٌ. وَرَجُلٌ رَبَطَهَا تَغَنِّـيًا وَتَعَفُّفًا وَلَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا فَهِيَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَها فَخْرًا وَرِيَاءً وَنِوَاءً فَهِيَ عَلَى ذَلِكَ وِزْرٌ (The horses are for three. For one man they are a reward, for another man they are a shield, and for another man they are a burden. In reference to the man for whom they are a reward, he is the man who keeps them to be used in the way of Allah. Thus, they spend their entire life grazing in the pasture or garden (waiting in preparation for Jihad). So whatever afflicts them during that lengthy period in the pasture or garden, it will be counted as good deeds for him. Then, if their lengthy period is ended and they are used for a noble battle or two, their hoof prints and their dung are counted as good deeds for him. When they passed through a stream from which they did drink, though he (their owner) does not intend to quench their thirst, yet, it would be counted as good deeds, Therefore, they are a reward for that man. A man who keeps them to maintain himself and to be independent of others (i.e., begging, etc.), and he does not forget the right of Allah upon their necks and their backs (i.e., their Zakah), then they are a shield for him (from the Hellfire). A man who keeps them in order to boast, brag and show off, then they are a burden for him (on Judgement Day).) So the Messenger of Allah ﷺ was then asked about the donkeys and he said, مَا أَنْزَلَ اللهُ فِيهَا شَيْئًا إِلَّا هَذِهِ الْآيَةَ الْفَاذَّةَ الْجَامِعَةَ فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (Allah has not revealed anything concerning them except this single, comprehensive Ayah: (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.)) Muslim also recorded this Hadith. In Sahih Al-Bukhari, it is recorded from 'Adi that the Prophet ﷺ said, اتَّــقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، وَلَوْ بِكَلِمَةٍ طَيِّـبَةٍ (Fear (ward off) the Fire, even if by giving half a date in charity, and even by saying a single word of good.) In the Sahih as well, he ('Adi) narrated (from the Prophet ﷺ): لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَلَوْ أَنْ تُفْرِغَ مِنْ دَلْوِكَ فِي إِنَاءِ الْمُسْتَسْقِي، وَلَوْ أَنْ تَلْقَى أَخَاكَ وَوَجْهُكَ إِلَيْهِ مُنْـبَسِطٌ (Do not under rate any good act, even if it is offering drinking water from your bucket to one who is seeking a drink, or meeting your brother with a cheerful face.) It is also recorded in the Sahih that the Prophet ﷺ said, يَا مَعْشَرَ نِسَاءِ الْمُؤْمِنَاتِ، لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسَنَ شَاةٍ (O party of believing women! None of you should belittle a gift sent by your neighbor, even if it is a Firsan of a sheep.) The word Firsan in this Hadith means its hoof. In another Hadith he said, رُدُّوا السَّائِلَ وَلَوْ بِظِلْفٍ مُحْرَقٍ (Give something to the beggar, even if it is a burnt hoof.) It has been reported from 'A'ishah that she gave a single grape in charity and then she said, "To how much dust is it equivelent?" Imam Ahmad recorded from 'Awf bin Al-Harith bin At-Tufayl that 'A'ishah told him that the Prophet ﷺ used to say, يَاعَائِشَةُ، إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of the sins that are belittled, for indeed they will be taken account of by Allah.) This Hadith was recorded by An-Nasa'i and Ibn Majah.Imam Ahmad recorded from 'Abdullah bin Mas'ud that the Messenger of Allah ﷺ said, إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّهُنَّ يَجْتَمِعْنَ عَلَى الرَّجُلِ حَتّٰى يُهْلِكْنَهُ (Beware of the sins that are belittled. For verily, they are gathered in a man until they destroy him.) And indeed the Messenger of Allah ﷺ made an example of them (sins that are taken lightly) by saying that they are like a people who settle in barren land. Then their leader comes and orders the men to go out one at a time and each bring back a stick until they have gathered a large number of sticks. Then they kindled a fire and burned everything that they threw into it. This is the end of the Tafsir of Surat Idha Zulzilat (Az-Zalzalah) and all praise and thanks are due to Allah.

The Virtues of Surat Az-Zalzalah Imam Ahmad recorded from 'Abdullah bin 'Amr that he said, "A man came to the Messenger of Allah ﷺ and said, 'Teach me what to recite, O Messenger of Allah!' The Prophet ﷺ said, اقْرَأْ ثَلَاثًا مِنْ ذَوَاتِ "الر" (Recite three from those [which begin] with the letters Alif, Lam, Ra') The man then said to him, 'I have become old in age, my heart has hardened and my tongue has become harsh.' The Prophet ﷺ said, فَاقْرَأْ مِنْ ذَوَاتِ "حم" (Then recite from those [which begin] with the letters Ha-Mim.) The man said the same thing as he had said before, so the Prophet ﷺ said, اقْرَأْ ثَلَاثًا مِنَ الْمُسَبِّحَاتِ (Recite three from the Musabbihat.) The man again said the same thing as he had said before. Then the man said, 'Rather give me something to recite that is comprehensive (of all of these), O Messenger of Allah.' So the Prophet ﷺ told him to recite إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) Then when he (the Prophet ﷺ) finished reciting the Surah to him the man said, 'By He Who has sent you you with the truth as a Prophet, I will never add anything else to it.' Then the man turned away and left, and the Prophet ﷺ said, أَفْلَحَ الرُّوَيْجِلُ، أَفْلَحَ الرُّوَيْجِلُ (The little man has been successful, the little man has been successful.) Then the Prophet ﷺ said, عَلَيَّ بِهِ (Bring him back to me.) So the man came to him and the Prophet ﷺ said to him, أُمِرْتُ بِيَوْمِ الْأَضْحَى جَعَلَهُ اللهُ عِيدًا لِهَذِهِ الْأُمَّةِ (I have also been commanded to celebrate 'Id Al-Adha, which Allah has made a celebration for this Ummah.) The man said 'What do you think if I am only able to acquire a borrowed milking she-camel – should I slaughter it?' The Prophet ﷺ said, لَا، وَلَكِنَّكَ تَأْخُذُ مِنْ شَعْرِكَ وَتُقَلِّمُ أَظَافِرَكَ وَتَقُصُّ شَارِبَكَ وَتَحْلِقُ عَانَتَكَ فَذَاكَ تَمَامُ أُضْحِيَّتِكَ عِنْدَ اللهِ عَزَّ وَجَلَّ (No. But you should cut your hair, clip your nails, trim your mustache, shave your pubic area and that will be the completion of your sacrifice with Allah, the Mighty and Majestic.)" Abu Dawud and An-Nasa'i recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا - وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا - وَقَالَ الْإِنسَانُ مَا لَهَا - يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا - بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا - يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ - فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (1. When the earth quakes with its Zilzal.)(2. And when the earth throws out its burdens.)(3. And man will say: "What is the matter with it?")(4. That Day it will declare its information.)(5. Because your Lord will inspire it.)(6. That Day mankind will proceed in scattered groups that they may be shown their deeds.)(7. So, whosoever does good equal to the weight of a speck of dust shall see it.)(8. And whosoever does evil equal to the weight of a speck of dust shall see it.) The Day of Judgement what will take place during it, the Condition of the Earth and the Condition of the People Ibn 'Abbas said, إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) "This means that it will move from beneath it." وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا (And when the earth throws out its burdens.) meaning, it will throw forth that which is in it of the dead. More than one of the Salaf have said this and it is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake (Zalzalah) of the Hour is a terrible thing.)(22:1) This is also similar to His saying, وَإِذَا الْأَرْضُ مُدَّتْ - وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ (And when the earth is stretched forth, and has cast out all that was in it and became empty.)(84:3-4) Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah ﷺ said, تُلْقِي الْأَرْضُ أَفْلَاذَ كَبِدِهَا أَمْثَالَ الْأُسْطُوَانِ مِنَ الذَّهَبِ وَالْفِضَّةِ، فَيَجِيءُ الْقَاتِلُ فَيَقُولُ فِي هَذَا قَتَلْتُ، وَيَجِيءُ الْقَاطِعُ فَيَقُولُ فِي هَذَا قَطَعْتُ رَحِمِي، وَيَجِيءُ السَّارِقُ فَيَقُولُ: فِي هَذَا قُطِعَتْ يَدِي، ثُمَّ يَدَعُونَهُ فَلَا يَأْخُذُونَ مِنْهُ شَيْئًا (The earth will throw out the pieces of its liver (its contents). Gold and silver will come out like columns. A murderer will come and say, 'I killed for this?' The one who broke the ties of kinship will say, 'For this I severed the ties of kinship?' The thief will say, 'For this I got my hands amputated?' Then they will leave it there and no one will take anything from it.)" Then Allah says, وَقَالَ الْإِنسَانُ مَا لَهَا (And man will say: "What is the matter with it?") meaning, he will be baffled by its situation after it used to be stable, settled and firm, and he used to be settled upon its surface. This refers to the alteration of the state of things and the earth moving and shaking. There will come to it inescapable quaking that Allah prepared for it. Then it will throw out its dead people – from the first to the last generations. At that time the people will be baffled by the events and the earth changing into other than the earth, and the heavens as well. Then they will be presented before Allah, the One, the Irresistible. Concerning Allah's statement, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) meaning, it will speak of what the people did upon its surface. Imam Ahmad, At-Tirmidhi and Abu 'Abdur-Rahman An-Nasa'i all recorded a Hadith from Abu Hurayrah – and in the wording of An-Nasa'i's version it states – that he said, "The Messenger of Allah ﷺ recited this Ayah, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) Then he said, أَتَدْرُونَ مَا أَخْبَارُهَا؟ (Do you know what is its information?) They said, 'Allah and His Messenger know best.' He said, فَإِنَّ أَخْبَارَهَا أَنْ تَشْهَدَ عَلَى كُلِّ عَبْدٍ وَأَمَةٍ بِمَا عَمِلَ عَلَى ظَهْرِهَا أَنْ تَقُولَ: عَمِلَ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا، فَهَذِهِ أَخْبَارُهَا (Verily, its information is that it will testify against every male and female servant, about what they did upon its surface. It will say that he did such and such on such and such day. So this is its information.)" Then At-Tirmidhi said, "This Hadith is Sahih Gharib." Concerning Allah's statement, بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا (Because your Lord will inspire it.) It is apparent that the implied meaning here is that He will permit it (the earth). Shabib bin Bishr narrated from 'Ikrimah that Ibn 'Abbas said, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) "Its Lord will say to it, 'Speak.' So it will speak." Mujahid commented (on "inspire it"), " He commands it (i.e., to speak). " Al-Qurazi said, "He will command it to separate from them." Then Allah says, يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا (That Day mankind will proceed in scattered groups (Ashtat)) meaning, they will return from the station of the Judgement in separate groups. This means that they will be divided into types and categories: between those who are miserable and those who are happy, and those who are commanded to go to Paradise and those who are commanded to go to the Hellfire. As-Suddi said, "Ashtat means sects." Allah said, لِّيُرَوْا أَعْمَالَهُمْ (that they may be shown their deeds.) meaning, so that they may act and be rewarded for what they did in this life of good and evil. The Recompense for Every Minute Deed Therefore, Allah goes on to say, فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.) Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, الْخَيْلُ لِثَلَاثَةٍ، لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رجل وِزْرٌ. فَأَمَّا الَّذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ فَأَطَالَ طِيَلَهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ فِي الـمرج وَالرَّوْضَةِ كَانَ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْه - وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ - كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، وَهِيَ لِذَلِكَ الرَّجُلِ أَجْرٌ. وَرَجُلٌ رَبَطَهَا تَغَنِّـيًا وَتَعَفُّفًا وَلَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا فَهِيَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَها فَخْرًا وَرِيَاءً وَنِوَاءً فَهِيَ عَلَى ذَلِكَ وِزْرٌ (The horses are for three. For one man they are a reward, for another man they are a shield, and for another man they are a burden. In reference to the man for whom they are a reward, he is the man who keeps them to be used in the way of Allah. Thus, they spend their entire life grazing in the pasture or garden (waiting in preparation for Jihad). So whatever afflicts them during that lengthy period in the pasture or garden, it will be counted as good deeds for him. Then, if their lengthy period is ended and they are used for a noble battle or two, their hoof prints and their dung are counted as good deeds for him. When they passed through a stream from which they did drink, though he (their owner) does not intend to quench their thirst, yet, it would be counted as good deeds, Therefore, they are a reward for that man. A man who keeps them to maintain himself and to be independent of others (i.e., begging, etc.), and he does not forget the right of Allah upon their necks and their backs (i.e., their Zakah), then they are a shield for him (from the Hellfire). A man who keeps them in order to boast, brag and show off, then they are a burden for him (on Judgement Day).) So the Messenger of Allah ﷺ was then asked about the donkeys and he said, مَا أَنْزَلَ اللهُ فِيهَا شَيْئًا إِلَّا هَذِهِ الْآيَةَ الْفَاذَّةَ الْجَامِعَةَ فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (Allah has not revealed anything concerning them except this single, comprehensive Ayah: (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.)) Muslim also recorded this Hadith. In Sahih Al-Bukhari, it is recorded from 'Adi that the Prophet ﷺ said, اتَّــقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، وَلَوْ بِكَلِمَةٍ طَيِّـبَةٍ (Fear (ward off) the Fire, even if by giving half a date in charity, and even by saying a single word of good.) In the Sahih as well, he ('Adi) narrated (from the Prophet ﷺ): لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَلَوْ أَنْ تُفْرِغَ مِنْ دَلْوِكَ فِي إِنَاءِ الْمُسْتَسْقِي، وَلَوْ أَنْ تَلْقَى أَخَاكَ وَوَجْهُكَ إِلَيْهِ مُنْـبَسِطٌ (Do not under rate any good act, even if it is offering drinking water from your bucket to one who is seeking a drink, or meeting your brother with a cheerful face.) It is also recorded in the Sahih that the Prophet ﷺ said, يَا مَعْشَرَ نِسَاءِ الْمُؤْمِنَاتِ، لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسَنَ شَاةٍ (O party of believing women! None of you should belittle a gift sent by your neighbor, even if it is a Firsan of a sheep.) The word Firsan in this Hadith means its hoof. In another Hadith he said, رُدُّوا السَّائِلَ وَلَوْ بِظِلْفٍ مُحْرَقٍ (Give something to the beggar, even if it is a burnt hoof.) It has been reported from 'A'ishah that she gave a single grape in charity and then she said, "To how much dust is it equivelent?" Imam Ahmad recorded from 'Awf bin Al-Harith bin At-Tufayl that 'A'ishah told him that the Prophet ﷺ used to say, يَاعَائِشَةُ، إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of the sins that are belittled, for indeed they will be taken account of by Allah.) This Hadith was recorded by An-Nasa'i and Ibn Majah.Imam Ahmad recorded from 'Abdullah bin Mas'ud that the Messenger of Allah ﷺ said, إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّهُنَّ يَجْتَمِعْنَ عَلَى الرَّجُلِ حَتّٰى يُهْلِكْنَهُ (Beware of the sins that are belittled. For verily, they are gathered in a man until they destroy him.) And indeed the Messenger of Allah ﷺ made an example of them (sins that are taken lightly) by saying that they are like a people who settle in barren land. Then their leader comes and orders the men to go out one at a time and each bring back a stick until they have gathered a large number of sticks. Then they kindled a fire and burned everything that they threw into it. This is the end of the Tafsir of Surat Idha Zulzilat (Az-Zalzalah) and all praise and thanks are due to Allah.

The Virtues of Surat Az-Zalzalah Imam Ahmad recorded from 'Abdullah bin 'Amr that he said, "A man came to the Messenger of Allah ﷺ and said, 'Teach me what to recite, O Messenger of Allah!' The Prophet ﷺ said, اقْرَأْ ثَلَاثًا مِنْ ذَوَاتِ "الر" (Recite three from those [which begin] with the letters Alif, Lam, Ra') The man then said to him, 'I have become old in age, my heart has hardened and my tongue has become harsh.' The Prophet ﷺ said, فَاقْرَأْ مِنْ ذَوَاتِ "حم" (Then recite from those [which begin] with the letters Ha-Mim.) The man said the same thing as he had said before, so the Prophet ﷺ said, اقْرَأْ ثَلَاثًا مِنَ الْمُسَبِّحَاتِ (Recite three from the Musabbihat.) The man again said the same thing as he had said before. Then the man said, 'Rather give me something to recite that is comprehensive (of all of these), O Messenger of Allah.' So the Prophet ﷺ told him to recite إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) Then when he (the Prophet ﷺ) finished reciting the Surah to him the man said, 'By He Who has sent you you with the truth as a Prophet, I will never add anything else to it.' Then the man turned away and left, and the Prophet ﷺ said, أَفْلَحَ الرُّوَيْجِلُ، أَفْلَحَ الرُّوَيْجِلُ (The little man has been successful, the little man has been successful.) Then the Prophet ﷺ said, عَلَيَّ بِهِ (Bring him back to me.) So the man came to him and the Prophet ﷺ said to him, أُمِرْتُ بِيَوْمِ الْأَضْحَى جَعَلَهُ اللهُ عِيدًا لِهَذِهِ الْأُمَّةِ (I have also been commanded to celebrate 'Id Al-Adha, which Allah has made a celebration for this Ummah.) The man said 'What do you think if I am only able to acquire a borrowed milking she-camel – should I slaughter it?' The Prophet ﷺ said, لَا، وَلَكِنَّكَ تَأْخُذُ مِنْ شَعْرِكَ وَتُقَلِّمُ أَظَافِرَكَ وَتَقُصُّ شَارِبَكَ وَتَحْلِقُ عَانَتَكَ فَذَاكَ تَمَامُ أُضْحِيَّتِكَ عِنْدَ اللهِ عَزَّ وَجَلَّ (No. But you should cut your hair, clip your nails, trim your mustache, shave your pubic area and that will be the completion of your sacrifice with Allah, the Mighty and Majestic.)" Abu Dawud and An-Nasa'i recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا - وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا - وَقَالَ الْإِنسَانُ مَا لَهَا - يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا - بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا - يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ - فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (1. When the earth quakes with its Zilzal.)(2. And when the earth throws out its burdens.)(3. And man will say: "What is the matter with it?")(4. That Day it will declare its information.)(5. Because your Lord will inspire it.)(6. That Day mankind will proceed in scattered groups that they may be shown their deeds.)(7. So, whosoever does good equal to the weight of a speck of dust shall see it.)(8. And whosoever does evil equal to the weight of a speck of dust shall see it.) The Day of Judgement what will take place during it, the Condition of the Earth and the Condition of the People Ibn 'Abbas said, إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) "This means that it will move from beneath it." وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا (And when the earth throws out its burdens.) meaning, it will throw forth that which is in it of the dead. More than one of the Salaf have said this and it is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake (Zalzalah) of the Hour is a terrible thing.)(22:1) This is also similar to His saying, وَإِذَا الْأَرْضُ مُدَّتْ - وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ (And when the earth is stretched forth, and has cast out all that was in it and became empty.)(84:3-4) Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah ﷺ said, تُلْقِي الْأَرْضُ أَفْلَاذَ كَبِدِهَا أَمْثَالَ الْأُسْطُوَانِ مِنَ الذَّهَبِ وَالْفِضَّةِ، فَيَجِيءُ الْقَاتِلُ فَيَقُولُ فِي هَذَا قَتَلْتُ، وَيَجِيءُ الْقَاطِعُ فَيَقُولُ فِي هَذَا قَطَعْتُ رَحِمِي، وَيَجِيءُ السَّارِقُ فَيَقُولُ: فِي هَذَا قُطِعَتْ يَدِي، ثُمَّ يَدَعُونَهُ فَلَا يَأْخُذُونَ مِنْهُ شَيْئًا (The earth will throw out the pieces of its liver (its contents). Gold and silver will come out like columns. A murderer will come and say, 'I killed for this?' The one who broke the ties of kinship will say, 'For this I severed the ties of kinship?' The thief will say, 'For this I got my hands amputated?' Then they will leave it there and no one will take anything from it.)" Then Allah says, وَقَالَ الْإِنسَانُ مَا لَهَا (And man will say: "What is the matter with it?") meaning, he will be baffled by its situation after it used to be stable, settled and firm, and he used to be settled upon its surface. This refers to the alteration of the state of things and the earth moving and shaking. There will come to it inescapable quaking that Allah prepared for it. Then it will throw out its dead people – from the first to the last generations. At that time the people will be baffled by the events and the earth changing into other than the earth, and the heavens as well. Then they will be presented before Allah, the One, the Irresistible. Concerning Allah's statement, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) meaning, it will speak of what the people did upon its surface. Imam Ahmad, At-Tirmidhi and Abu 'Abdur-Rahman An-Nasa'i all recorded a Hadith from Abu Hurayrah – and in the wording of An-Nasa'i's version it states – that he said, "The Messenger of Allah ﷺ recited this Ayah, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) Then he said, أَتَدْرُونَ مَا أَخْبَارُهَا؟ (Do you know what is its information?) They said, 'Allah and His Messenger know best.' He said, فَإِنَّ أَخْبَارَهَا أَنْ تَشْهَدَ عَلَى كُلِّ عَبْدٍ وَأَمَةٍ بِمَا عَمِلَ عَلَى ظَهْرِهَا أَنْ تَقُولَ: عَمِلَ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا، فَهَذِهِ أَخْبَارُهَا (Verily, its information is that it will testify against every male and female servant, about what they did upon its surface. It will say that he did such and such on such and such day. So this is its information.)" Then At-Tirmidhi said, "This Hadith is Sahih Gharib." Concerning Allah's statement, بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا (Because your Lord will inspire it.) It is apparent that the implied meaning here is that He will permit it (the earth). Shabib bin Bishr narrated from 'Ikrimah that Ibn 'Abbas said, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) "Its Lord will say to it, 'Speak.' So it will speak." Mujahid commented (on "inspire it"), " He commands it (i.e., to speak). " Al-Qurazi said, "He will command it to separate from them." Then Allah says, يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا (That Day mankind will proceed in scattered groups (Ashtat)) meaning, they will return from the station of the Judgement in separate groups. This means that they will be divided into types and categories: between those who are miserable and those who are happy, and those who are commanded to go to Paradise and those who are commanded to go to the Hellfire. As-Suddi said, "Ashtat means sects." Allah said, لِّيُرَوْا أَعْمَالَهُمْ (that they may be shown their deeds.) meaning, so that they may act and be rewarded for what they did in this life of good and evil. The Recompense for Every Minute Deed Therefore, Allah goes on to say, فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.) Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, الْخَيْلُ لِثَلَاثَةٍ، لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رجل وِزْرٌ. فَأَمَّا الَّذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ فَأَطَالَ طِيَلَهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ فِي الـمرج وَالرَّوْضَةِ كَانَ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْه - وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ - كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، وَهِيَ لِذَلِكَ الرَّجُلِ أَجْرٌ. وَرَجُلٌ رَبَطَهَا تَغَنِّـيًا وَتَعَفُّفًا وَلَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا فَهِيَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَها فَخْرًا وَرِيَاءً وَنِوَاءً فَهِيَ عَلَى ذَلِكَ وِزْرٌ (The horses are for three. For one man they are a reward, for another man they are a shield, and for another man they are a burden. In reference to the man for whom they are a reward, he is the man who keeps them to be used in the way of Allah. Thus, they spend their entire life grazing in the pasture or garden (waiting in preparation for Jihad). So whatever afflicts them during that lengthy period in the pasture or garden, it will be counted as good deeds for him. Then, if their lengthy period is ended and they are used for a noble battle or two, their hoof prints and their dung are counted as good deeds for him. When they passed through a stream from which they did drink, though he (their owner) does not intend to quench their thirst, yet, it would be counted as good deeds, Therefore, they are a reward for that man. A man who keeps them to maintain himself and to be independent of others (i.e., begging, etc.), and he does not forget the right of Allah upon their necks and their backs (i.e., their Zakah), then they are a shield for him (from the Hellfire). A man who keeps them in order to boast, brag and show off, then they are a burden for him (on Judgement Day).) So the Messenger of Allah ﷺ was then asked about the donkeys and he said, مَا أَنْزَلَ اللهُ فِيهَا شَيْئًا إِلَّا هَذِهِ الْآيَةَ الْفَاذَّةَ الْجَامِعَةَ فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (Allah has not revealed anything concerning them except this single, comprehensive Ayah: (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.)) Muslim also recorded this Hadith. In Sahih Al-Bukhari, it is recorded from 'Adi that the Prophet ﷺ said, اتَّــقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، وَلَوْ بِكَلِمَةٍ طَيِّـبَةٍ (Fear (ward off) the Fire, even if by giving half a date in charity, and even by saying a single word of good.) In the Sahih as well, he ('Adi) narrated (from the Prophet ﷺ): لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَلَوْ أَنْ تُفْرِغَ مِنْ دَلْوِكَ فِي إِنَاءِ الْمُسْتَسْقِي، وَلَوْ أَنْ تَلْقَى أَخَاكَ وَوَجْهُكَ إِلَيْهِ مُنْـبَسِطٌ (Do not under rate any good act, even if it is offering drinking water from your bucket to one who is seeking a drink, or meeting your brother with a cheerful face.) It is also recorded in the Sahih that the Prophet ﷺ said, يَا مَعْشَرَ نِسَاءِ الْمُؤْمِنَاتِ، لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسَنَ شَاةٍ (O party of believing women! None of you should belittle a gift sent by your neighbor, even if it is a Firsan of a sheep.) The word Firsan in this Hadith means its hoof. In another Hadith he said, رُدُّوا السَّائِلَ وَلَوْ بِظِلْفٍ مُحْرَقٍ (Give something to the beggar, even if it is a burnt hoof.) It has been reported from 'A'ishah that she gave a single grape in charity and then she said, "To how much dust is it equivelent?" Imam Ahmad recorded from 'Awf bin Al-Harith bin At-Tufayl that 'A'ishah told him that the Prophet ﷺ used to say, يَاعَائِشَةُ، إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of the sins that are belittled, for indeed they will be taken account of by Allah.) This Hadith was recorded by An-Nasa'i and Ibn Majah.Imam Ahmad recorded from 'Abdullah bin Mas'ud that the Messenger of Allah ﷺ said, إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّهُنَّ يَجْتَمِعْنَ عَلَى الرَّجُلِ حَتّٰى يُهْلِكْنَهُ (Beware of the sins that are belittled. For verily, they are gathered in a man until they destroy him.) And indeed the Messenger of Allah ﷺ made an example of them (sins that are taken lightly) by saying that they are like a people who settle in barren land. Then their leader comes and orders the men to go out one at a time and each bring back a stick until they have gathered a large number of sticks. Then they kindled a fire and burned everything that they threw into it. This is the end of the Tafsir of Surat Idha Zulzilat (Az-Zalzalah) and all praise and thanks are due to Allah.

The Virtues of Surat Az-Zalzalah Imam Ahmad recorded from 'Abdullah bin 'Amr that he said, "A man came to the Messenger of Allah ﷺ and said, 'Teach me what to recite, O Messenger of Allah!' The Prophet ﷺ said, اقْرَأْ ثَلَاثًا مِنْ ذَوَاتِ "الر" (Recite three from those [which begin] with the letters Alif, Lam, Ra') The man then said to him, 'I have become old in age, my heart has hardened and my tongue has become harsh.' The Prophet ﷺ said, فَاقْرَأْ مِنْ ذَوَاتِ "حم" (Then recite from those [which begin] with the letters Ha-Mim.) The man said the same thing as he had said before, so the Prophet ﷺ said, اقْرَأْ ثَلَاثًا مِنَ الْمُسَبِّحَاتِ (Recite three from the Musabbihat.) The man again said the same thing as he had said before. Then the man said, 'Rather give me something to recite that is comprehensive (of all of these), O Messenger of Allah.' So the Prophet ﷺ told him to recite إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) Then when he (the Prophet ﷺ) finished reciting the Surah to him the man said, 'By He Who has sent you you with the truth as a Prophet, I will never add anything else to it.' Then the man turned away and left, and the Prophet ﷺ said, أَفْلَحَ الرُّوَيْجِلُ، أَفْلَحَ الرُّوَيْجِلُ (The little man has been successful, the little man has been successful.) Then the Prophet ﷺ said, عَلَيَّ بِهِ (Bring him back to me.) So the man came to him and the Prophet ﷺ said to him, أُمِرْتُ بِيَوْمِ الْأَضْحَى جَعَلَهُ اللهُ عِيدًا لِهَذِهِ الْأُمَّةِ (I have also been commanded to celebrate 'Id Al-Adha, which Allah has made a celebration for this Ummah.) The man said 'What do you think if I am only able to acquire a borrowed milking she-camel – should I slaughter it?' The Prophet ﷺ said, لَا، وَلَكِنَّكَ تَأْخُذُ مِنْ شَعْرِكَ وَتُقَلِّمُ أَظَافِرَكَ وَتَقُصُّ شَارِبَكَ وَتَحْلِقُ عَانَتَكَ فَذَاكَ تَمَامُ أُضْحِيَّتِكَ عِنْدَ اللهِ عَزَّ وَجَلَّ (No. But you should cut your hair, clip your nails, trim your mustache, shave your pubic area and that will be the completion of your sacrifice with Allah, the Mighty and Majestic.)" Abu Dawud and An-Nasa'i recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا - وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا - وَقَالَ الْإِنسَانُ مَا لَهَا - يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا - بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا - يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ - فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (1. When the earth quakes with its Zilzal.)(2. And when the earth throws out its burdens.)(3. And man will say: "What is the matter with it?")(4. That Day it will declare its information.)(5. Because your Lord will inspire it.)(6. That Day mankind will proceed in scattered groups that they may be shown their deeds.)(7. So, whosoever does good equal to the weight of a speck of dust shall see it.)(8. And whosoever does evil equal to the weight of a speck of dust shall see it.) The Day of Judgement what will take place during it, the Condition of the Earth and the Condition of the People Ibn 'Abbas said, إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) "This means that it will move from beneath it." وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا (And when the earth throws out its burdens.) meaning, it will throw forth that which is in it of the dead. More than one of the Salaf have said this and it is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake (Zalzalah) of the Hour is a terrible thing.)(22:1) This is also similar to His saying, وَإِذَا الْأَرْضُ مُدَّتْ - وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ (And when the earth is stretched forth, and has cast out all that was in it and became empty.)(84:3-4) Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah ﷺ said, تُلْقِي الْأَرْضُ أَفْلَاذَ كَبِدِهَا أَمْثَالَ الْأُسْطُوَانِ مِنَ الذَّهَبِ وَالْفِضَّةِ، فَيَجِيءُ الْقَاتِلُ فَيَقُولُ فِي هَذَا قَتَلْتُ، وَيَجِيءُ الْقَاطِعُ فَيَقُولُ فِي هَذَا قَطَعْتُ رَحِمِي، وَيَجِيءُ السَّارِقُ فَيَقُولُ: فِي هَذَا قُطِعَتْ يَدِي، ثُمَّ يَدَعُونَهُ فَلَا يَأْخُذُونَ مِنْهُ شَيْئًا (The earth will throw out the pieces of its liver (its contents). Gold and silver will come out like columns. A murderer will come and say, 'I killed for this?' The one who broke the ties of kinship will say, 'For this I severed the ties of kinship?' The thief will say, 'For this I got my hands amputated?' Then they will leave it there and no one will take anything from it.)" Then Allah says, وَقَالَ الْإِنسَانُ مَا لَهَا (And man will say: "What is the matter with it?") meaning, he will be baffled by its situation after it used to be stable, settled and firm, and he used to be settled upon its surface. This refers to the alteration of the state of things and the earth moving and shaking. There will come to it inescapable quaking that Allah prepared for it. Then it will throw out its dead people – from the first to the last generations. At that time the people will be baffled by the events and the earth changing into other than the earth, and the heavens as well. Then they will be presented before Allah, the One, the Irresistible. Concerning Allah's statement, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) meaning, it will speak of what the people did upon its surface. Imam Ahmad, At-Tirmidhi and Abu 'Abdur-Rahman An-Nasa'i all recorded a Hadith from Abu Hurayrah – and in the wording of An-Nasa'i's version it states – that he said, "The Messenger of Allah ﷺ recited this Ayah, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) Then he said, أَتَدْرُونَ مَا أَخْبَارُهَا؟ (Do you know what is its information?) They said, 'Allah and His Messenger know best.' He said, فَإِنَّ أَخْبَارَهَا أَنْ تَشْهَدَ عَلَى كُلِّ عَبْدٍ وَأَمَةٍ بِمَا عَمِلَ عَلَى ظَهْرِهَا أَنْ تَقُولَ: عَمِلَ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا، فَهَذِهِ أَخْبَارُهَا (Verily, its information is that it will testify against every male and female servant, about what they did upon its surface. It will say that he did such and such on such and such day. So this is its information.)" Then At-Tirmidhi said, "This Hadith is Sahih Gharib." Concerning Allah's statement, بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا (Because your Lord will inspire it.) It is apparent that the implied meaning here is that He will permit it (the earth). Shabib bin Bishr narrated from 'Ikrimah that Ibn 'Abbas said, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) "Its Lord will say to it, 'Speak.' So it will speak." Mujahid commented (on "inspire it"), " He commands it (i.e., to speak). " Al-Qurazi said, "He will command it to separate from them." Then Allah says, يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا (That Day mankind will proceed in scattered groups (Ashtat)) meaning, they will return from the station of the Judgement in separate groups. This means that they will be divided into types and categories: between those who are miserable and those who are happy, and those who are commanded to go to Paradise and those who are commanded to go to the Hellfire. As-Suddi said, "Ashtat means sects." Allah said, لِّيُرَوْا أَعْمَالَهُمْ (that they may be shown their deeds.) meaning, so that they may act and be rewarded for what they did in this life of good and evil. The Recompense for Every Minute Deed Therefore, Allah goes on to say, فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.) Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, الْخَيْلُ لِثَلَاثَةٍ، لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رجل وِزْرٌ. فَأَمَّا الَّذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ فَأَطَالَ طِيَلَهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ فِي الـمرج وَالرَّوْضَةِ كَانَ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْه - وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ - كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، وَهِيَ لِذَلِكَ الرَّجُلِ أَجْرٌ. وَرَجُلٌ رَبَطَهَا تَغَنِّـيًا وَتَعَفُّفًا وَلَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا فَهِيَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَها فَخْرًا وَرِيَاءً وَنِوَاءً فَهِيَ عَلَى ذَلِكَ وِزْرٌ (The horses are for three. For one man they are a reward, for another man they are a shield, and for another man they are a burden. In reference to the man for whom they are a reward, he is the man who keeps them to be used in the way of Allah. Thus, they spend their entire life grazing in the pasture or garden (waiting in preparation for Jihad). So whatever afflicts them during that lengthy period in the pasture or garden, it will be counted as good deeds for him. Then, if their lengthy period is ended and they are used for a noble battle or two, their hoof prints and their dung are counted as good deeds for him. When they passed through a stream from which they did drink, though he (their owner) does not intend to quench their thirst, yet, it would be counted as good deeds, Therefore, they are a reward for that man. A man who keeps them to maintain himself and to be independent of others (i.e., begging, etc.), and he does not forget the right of Allah upon their necks and their backs (i.e., their Zakah), then they are a shield for him (from the Hellfire). A man who keeps them in order to boast, brag and show off, then they are a burden for him (on Judgement Day).) So the Messenger of Allah ﷺ was then asked about the donkeys and he said, مَا أَنْزَلَ اللهُ فِيهَا شَيْئًا إِلَّا هَذِهِ الْآيَةَ الْفَاذَّةَ الْجَامِعَةَ فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (Allah has not revealed anything concerning them except this single, comprehensive Ayah: (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.)) Muslim also recorded this Hadith. In Sahih Al-Bukhari, it is recorded from 'Adi that the Prophet ﷺ said, اتَّــقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، وَلَوْ بِكَلِمَةٍ طَيِّـبَةٍ (Fear (ward off) the Fire, even if by giving half a date in charity, and even by saying a single word of good.) In the Sahih as well, he ('Adi) narrated (from the Prophet ﷺ): لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَلَوْ أَنْ تُفْرِغَ مِنْ دَلْوِكَ فِي إِنَاءِ الْمُسْتَسْقِي، وَلَوْ أَنْ تَلْقَى أَخَاكَ وَوَجْهُكَ إِلَيْهِ مُنْـبَسِطٌ (Do not under rate any good act, even if it is offering drinking water from your bucket to one who is seeking a drink, or meeting your brother with a cheerful face.) It is also recorded in the Sahih that the Prophet ﷺ said, يَا مَعْشَرَ نِسَاءِ الْمُؤْمِنَاتِ، لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسَنَ شَاةٍ (O party of believing women! None of you should belittle a gift sent by your neighbor, even if it is a Firsan of a sheep.) The word Firsan in this Hadith means its hoof. In another Hadith he said, رُدُّوا السَّائِلَ وَلَوْ بِظِلْفٍ مُحْرَقٍ (Give something to the beggar, even if it is a burnt hoof.) It has been reported from 'A'ishah that she gave a single grape in charity and then she said, "To how much dust is it equivelent?" Imam Ahmad recorded from 'Awf bin Al-Harith bin At-Tufayl that 'A'ishah told him that the Prophet ﷺ used to say, يَاعَائِشَةُ، إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of the sins that are belittled, for indeed they will be taken account of by Allah.) This Hadith was recorded by An-Nasa'i and Ibn Majah.Imam Ahmad recorded from 'Abdullah bin Mas'ud that the Messenger of Allah ﷺ said, إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّهُنَّ يَجْتَمِعْنَ عَلَى الرَّجُلِ حَتّٰى يُهْلِكْنَهُ (Beware of the sins that are belittled. For verily, they are gathered in a man until they destroy him.) And indeed the Messenger of Allah ﷺ made an example of them (sins that are taken lightly) by saying that they are like a people who settle in barren land. Then their leader comes and orders the men to go out one at a time and each bring back a stick until they have gathered a large number of sticks. Then they kindled a fire and burned everything that they threw into it. This is the end of the Tafsir of Surat Idha Zulzilat (Az-Zalzalah) and all praise and thanks are due to Allah.

The Virtues of Surat Az-Zalzalah Imam Ahmad recorded from 'Abdullah bin 'Amr that he said, "A man came to the Messenger of Allah ﷺ and said, 'Teach me what to recite, O Messenger of Allah!' The Prophet ﷺ said, اقْرَأْ ثَلَاثًا مِنْ ذَوَاتِ "الر" (Recite three from those [which begin] with the letters Alif, Lam, Ra') The man then said to him, 'I have become old in age, my heart has hardened and my tongue has become harsh.' The Prophet ﷺ said, فَاقْرَأْ مِنْ ذَوَاتِ "حم" (Then recite from those [which begin] with the letters Ha-Mim.) The man said the same thing as he had said before, so the Prophet ﷺ said, اقْرَأْ ثَلَاثًا مِنَ الْمُسَبِّحَاتِ (Recite three from the Musabbihat.) The man again said the same thing as he had said before. Then the man said, 'Rather give me something to recite that is comprehensive (of all of these), O Messenger of Allah.' So the Prophet ﷺ told him to recite إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) Then when he (the Prophet ﷺ) finished reciting the Surah to him the man said, 'By He Who has sent you you with the truth as a Prophet, I will never add anything else to it.' Then the man turned away and left, and the Prophet ﷺ said, أَفْلَحَ الرُّوَيْجِلُ، أَفْلَحَ الرُّوَيْجِلُ (The little man has been successful, the little man has been successful.) Then the Prophet ﷺ said, عَلَيَّ بِهِ (Bring him back to me.) So the man came to him and the Prophet ﷺ said to him, أُمِرْتُ بِيَوْمِ الْأَضْحَى جَعَلَهُ اللهُ عِيدًا لِهَذِهِ الْأُمَّةِ (I have also been commanded to celebrate 'Id Al-Adha, which Allah has made a celebration for this Ummah.) The man said 'What do you think if I am only able to acquire a borrowed milking she-camel – should I slaughter it?' The Prophet ﷺ said, لَا، وَلَكِنَّكَ تَأْخُذُ مِنْ شَعْرِكَ وَتُقَلِّمُ أَظَافِرَكَ وَتَقُصُّ شَارِبَكَ وَتَحْلِقُ عَانَتَكَ فَذَاكَ تَمَامُ أُضْحِيَّتِكَ عِنْدَ اللهِ عَزَّ وَجَلَّ (No. But you should cut your hair, clip your nails, trim your mustache, shave your pubic area and that will be the completion of your sacrifice with Allah, the Mighty and Majestic.)" Abu Dawud and An-Nasa'i recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا - وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا - وَقَالَ الْإِنسَانُ مَا لَهَا - يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا - بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا - يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ - فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (1. When the earth quakes with its Zilzal.)(2. And when the earth throws out its burdens.)(3. And man will say: "What is the matter with it?")(4. That Day it will declare its information.)(5. Because your Lord will inspire it.)(6. That Day mankind will proceed in scattered groups that they may be shown their deeds.)(7. So, whosoever does good equal to the weight of a speck of dust shall see it.)(8. And whosoever does evil equal to the weight of a speck of dust shall see it.) The Day of Judgement what will take place during it, the Condition of the Earth and the Condition of the People Ibn 'Abbas said, إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) "This means that it will move from beneath it." وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا (And when the earth throws out its burdens.) meaning, it will throw forth that which is in it of the dead. More than one of the Salaf have said this and it is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake (Zalzalah) of the Hour is a terrible thing.)(22:1) This is also similar to His saying, وَإِذَا الْأَرْضُ مُدَّتْ - وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ (And when the earth is stretched forth, and has cast out all that was in it and became empty.)(84:3-4) Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah ﷺ said, تُلْقِي الْأَرْضُ أَفْلَاذَ كَبِدِهَا أَمْثَالَ الْأُسْطُوَانِ مِنَ الذَّهَبِ وَالْفِضَّةِ، فَيَجِيءُ الْقَاتِلُ فَيَقُولُ فِي هَذَا قَتَلْتُ، وَيَجِيءُ الْقَاطِعُ فَيَقُولُ فِي هَذَا قَطَعْتُ رَحِمِي، وَيَجِيءُ السَّارِقُ فَيَقُولُ: فِي هَذَا قُطِعَتْ يَدِي، ثُمَّ يَدَعُونَهُ فَلَا يَأْخُذُونَ مِنْهُ شَيْئًا (The earth will throw out the pieces of its liver (its contents). Gold and silver will come out like columns. A murderer will come and say, 'I killed for this?' The one who broke the ties of kinship will say, 'For this I severed the ties of kinship?' The thief will say, 'For this I got my hands amputated?' Then they will leave it there and no one will take anything from it.)" Then Allah says, وَقَالَ الْإِنسَانُ مَا لَهَا (And man will say: "What is the matter with it?") meaning, he will be baffled by its situation after it used to be stable, settled and firm, and he used to be settled upon its surface. This refers to the alteration of the state of things and the earth moving and shaking. There will come to it inescapable quaking that Allah prepared for it. Then it will throw out its dead people – from the first to the last generations. At that time the people will be baffled by the events and the earth changing into other than the earth, and the heavens as well. Then they will be presented before Allah, the One, the Irresistible. Concerning Allah's statement, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) meaning, it will speak of what the people did upon its surface. Imam Ahmad, At-Tirmidhi and Abu 'Abdur-Rahman An-Nasa'i all recorded a Hadith from Abu Hurayrah – and in the wording of An-Nasa'i's version it states – that he said, "The Messenger of Allah ﷺ recited this Ayah, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) Then he said, أَتَدْرُونَ مَا أَخْبَارُهَا؟ (Do you know what is its information?) They said, 'Allah and His Messenger know best.' He said, فَإِنَّ أَخْبَارَهَا أَنْ تَشْهَدَ عَلَى كُلِّ عَبْدٍ وَأَمَةٍ بِمَا عَمِلَ عَلَى ظَهْرِهَا أَنْ تَقُولَ: عَمِلَ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا، فَهَذِهِ أَخْبَارُهَا (Verily, its information is that it will testify against every male and female servant, about what they did upon its surface. It will say that he did such and such on such and such day. So this is its information.)" Then At-Tirmidhi said, "This Hadith is Sahih Gharib." Concerning Allah's statement, بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا (Because your Lord will inspire it.) It is apparent that the implied meaning here is that He will permit it (the earth). Shabib bin Bishr narrated from 'Ikrimah that Ibn 'Abbas said, يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) "Its Lord will say to it, 'Speak.' So it will speak." Mujahid commented (on "inspire it"), " He commands it (i.e., to speak). " Al-Qurazi said, "He will command it to separate from them." Then Allah says, يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا (That Day mankind will proceed in scattered groups (Ashtat)) meaning, they will return from the station of the Judgement in separate groups. This means that they will be divided into types and categories: between those who are miserable and those who are happy, and those who are commanded to go to Paradise and those who are commanded to go to the Hellfire. As-Suddi said, "Ashtat means sects." Allah said, لِّيُرَوْا أَعْمَالَهُمْ (that they may be shown their deeds.) meaning, so that they may act and be rewarded for what they did in this life of good and evil. The Recompense for Every Minute Deed Therefore, Allah goes on to say, فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.) Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, الْخَيْلُ لِثَلَاثَةٍ، لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رجل وِزْرٌ. فَأَمَّا الَّذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ فَأَطَالَ طِيَلَهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ فِي الـمرج وَالرَّوْضَةِ كَانَ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْه - وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ - كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، وَهِيَ لِذَلِكَ الرَّجُلِ أَجْرٌ. وَرَجُلٌ رَبَطَهَا تَغَنِّـيًا وَتَعَفُّفًا وَلَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا فَهِيَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَها فَخْرًا وَرِيَاءً وَنِوَاءً فَهِيَ عَلَى ذَلِكَ وِزْرٌ (The horses are for three. For one man they are a reward, for another man they are a shield, and for another man they are a burden. In reference to the man for whom they are a reward, he is the man who keeps them to be used in the way of Allah. Thus, they spend their entire life grazing in the pasture or garden (waiting in preparation for Jihad). So whatever afflicts them during that lengthy period in the pasture or garden, it will be counted as good deeds for him. Then, if their lengthy period is ended and they are used for a noble battle or two, their hoof prints and their dung are counted as good deeds for him. When they passed through a stream from which they did drink, though he (their owner) does not intend to quench their thirst, yet, it would be counted as good deeds, Therefore, they are a reward for that man. A man who keeps them to maintain himself and to be independent of others (i.e., begging, etc.), and he does not forget the right of Allah upon their necks and their backs (i.e., their Zakah), then they are a shield for him (from the Hellfire). A man who keeps them in order to boast, brag and show off, then they are a burden for him (on Judgement Day).) So the Messenger of Allah ﷺ was then asked about the donkeys and he said, مَا أَنْزَلَ اللهُ فِيهَا شَيْئًا إِلَّا هَذِهِ الْآيَةَ الْفَاذَّةَ الْجَامِعَةَ فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (Allah has not revealed anything concerning them except this single, comprehensive Ayah: (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.)) Muslim also recorded this Hadith. In Sahih Al-Bukhari, it is recorded from 'Adi that the Prophet ﷺ said, اتَّــقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، وَلَوْ بِكَلِمَةٍ طَيِّـبَةٍ (Fear (ward off) the Fire, even if by giving half a date in charity, and even by saying a single word of good.) In the Sahih as well, he ('Adi) narrated (from the Prophet ﷺ): لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَلَوْ أَنْ تُفْرِغَ مِنْ دَلْوِكَ فِي إِنَاءِ الْمُسْتَسْقِي، وَلَوْ أَنْ تَلْقَى أَخَاكَ وَوَجْهُكَ إِلَيْهِ مُنْـبَسِطٌ (Do not under rate any good act, even if it is offering drinking water from your bucket to one who is seeking a drink, or meeting your brother with a cheerful face.) It is also recorded in the Sahih that the Prophet ﷺ said, يَا مَعْشَرَ نِسَاءِ الْمُؤْمِنَاتِ، لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسَنَ شَاةٍ (O party of believing women! None of you should belittle a gift sent by your neighbor, even if it is a Firsan of a sheep.) The word Firsan in this Hadith means its hoof. In another Hadith he said, رُدُّوا السَّائِلَ وَلَوْ بِظِلْفٍ مُحْرَقٍ (Give something to the beggar, even if it is a burnt hoof.) It has been reported from 'A'ishah that she gave a single grape in charity and then she said, "To how much dust is it equivelent?" Imam Ahmad recorded from 'Awf bin Al-Harith bin At-Tufayl that 'A'ishah told him that the Prophet ﷺ used to say, يَاعَائِشَةُ، إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of the sins that are belittled, for indeed they will be taken account of by Allah.) This Hadith was recorded by An-Nasa'i and Ibn Majah.Imam Ahmad recorded from 'Abdullah bin Mas'ud that the Messenger of Allah ﷺ said, إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّهُنَّ يَجْتَمِعْنَ عَلَى الرَّجُلِ حَتّٰى يُهْلِكْنَهُ (Beware of the sins that are belittled. For verily, they are gathered in a man until they destroy him.) And indeed the Messenger of Allah ﷺ made an example of them (sins that are taken lightly) by saying that they are like a people who settle in barren land. Then their leader comes and orders the men to go out one at a time and each bring back a stick until they have gathered a large number of sticks. Then they kindled a fire and burned everything that they threw into it. This is the end of the Tafsir of Surat Idha Zulzilat (Az-Zalzalah) and all praise and thanks are due to Allah.