Maarif-ul-Quran — 'Abasa 80:1 – Al-Buruj 85:22

Commentary Circumstance of Revelation Sayyidna ` Abdullah Ibn Umm Maktum ؓ ، the companion of the Holy Prophet ﷺ was a blind man. It once happened that the Holy Prophet ﷺ was engaged in a talk with the leaders of Quraish about some matters of belief. Sayyidna ` Abdullah Ibn Umm Maktum ؓ arrived there. Imam Baghawi adds that being blind and unable to see the surroundings, he did not realise that the Holy Prophet ﷺ was occupied with the others. He, therefore, burst into the circle and called the Holy Prophet repeatedly. [ Mazhari ]. According to Ibn Kathir, he requested the Holy Prophet ﷺ to teach him a verse of the Qur’ an and insisted an immediate enlightenment on the question. On that occasion, the Holy Prophet ﷺ was occupied with the non-believing leaders of Makkah in the hope that they would embrace the faith of Islam. The leaders to whom the Holy Prophet ﷺ was speaking were ` Utbah Ibn Rabi` ah, Abu Jahl Ibn Hisham and the Holy Prophet's ﷺ uncle ` Abbas ؓ [ who had until then not embraced the Islamic faith ]. The Holy Prophet ﷺ disliked the intrusion, and showed his displeasure by turning aside from Sayyidth ` Abdullah Ibn Umm Maktum, thinking that he was a committed Muslim who frequently visited him, and therefore he could speak to him at another appropriate time. There was no religious loss in postponing the response to him. On the other hand, the Quraish leaders neither frequented the Holy Prophet's ﷺ company, nor could the Word of Allah be conveyed to them at any time. At that particular moment, they were listening to the Holy Prophet ﷺ ." discourse and there was hope that they would embrace the Islamic faith. But if the conversation was rashly interrupted, apparently they would have been deprived of the faith. In view of this situation, the Holy Prophet showed adverse reaction by turning aside from` Abdul)-ah Ibn umm Maktum ؓ ، and continued his discourse with the Quraish leaders. When the assembly broke up, the verses of Surah ` Abas were revealed to record Allah's dislike for this attitude, and to give directions for future. This attitude of the Holy Prophet ﷺ was based on ijtihad or 'an opinion based on personal reasoning'. He thought that if a Muslim were to adopt a speech style that is not in keeping with etiquettes of a gathering, he needs to be reprimanded, so that in future he may be careful in future. That is the reason why Holy Prophet ﷺ turned his face away from Sayyidna ` Abdullah Ibn Umm Maktum ؓ . Secondly, disbelief (kufr) and polytheism (shirk) are the most severe sins, and an effort to eradicate them should take priority over the subsidiary precepts of Islam on which Sayyidna ` Abdullah Ibn Umm Maktum ؓ asked for enlightenment. Allah Almighty, through this Surah, did not confirm the correctness of this ijtihad of the Holy Prophet ﷺ ، and explained to him that educating a genuine seeker will most certainly benefit him, while the benefit of discussion with the opponents (who disdainfully turn away their face when the Holy Prophet ﷺ talks to them) is shaky and doubtful. Doubtful thing cannot be preferred over certainty. As for the violation of etiquette committed by Sayyidna ` Abdullah Ibn Umm Maktum ؓ ، its excuse is pointed out by the Holy Qur'an in the word 'blind'. It is indicated by this word that being a blind man, he could not see what the Holy Prophet ﷺ was doing and with whom he was engaged in conversation. Thus he was excusable, and was not liable to be subjected to aversion. This indicates that if an excusable person were to break any rule of etiquette unwittingly, he should not be reprimanded. عَبَسَ وَتَوَلَّىٰ (He [ the Holy Prophet ﷺ frowned and turned his face, 80:1). The word ` abasa means 'he frowned' and the word tawalla means 'he turned aside'. Since the reference here is to the Holy Prophet ﷺ who himself is addressed, the verbs should have been in the second person: 'you frowned and you turned aside'. But the Holy Qur'an on this occasion uses the third person in order to maintain the honour of the Holy Prophet ﷺ ، as if this attitude were shown by some other person, and in a subtle way it alludes to the point that what the Holy Prophet ﷺ did was not befitting his high status. Then the next sentence وَمَا يُدْرِ‌يكَ (and what could tell you? ...80:3) alludes to the fact that the Holy Prophet ﷺ was excusable, because it did not come to his attention that the Companion is asking something whose effect will be certain and the effect of conversation with others is dubious. The second sentence abandons the third person, and switches to the second person in order to maintain the honour of the Holy Prophet ﷺ . Had he not been addressed in second person at all, it might have created the impression that he is not addressed directly because of his unapproved conduct, which would have been an unbearable pain and grief for the Holy Prophet ﷺ . Just as the third person in the first statement is meant to show respect to him, the second person in the following sentence is also meant to honor and console him.

Commentary Circumstance of Revelation Sayyidna ` Abdullah Ibn Umm Maktum ؓ ، the companion of the Holy Prophet ﷺ was a blind man. It once happened that the Holy Prophet ﷺ was engaged in a talk with the leaders of Quraish about some matters of belief. Sayyidna ` Abdullah Ibn Umm Maktum ؓ arrived there. Imam Baghawi adds that being blind and unable to see the surroundings, he did not realise that the Holy Prophet ﷺ was occupied with the others. He, therefore, burst into the circle and called the Holy Prophet repeatedly. [ Mazhari ]. According to Ibn Kathir, he requested the Holy Prophet ﷺ to teach him a verse of the Qur’ an and insisted an immediate enlightenment on the question. On that occasion, the Holy Prophet ﷺ was occupied with the non-believing leaders of Makkah in the hope that they would embrace the faith of Islam. The leaders to whom the Holy Prophet ﷺ was speaking were ` Utbah Ibn Rabi` ah, Abu Jahl Ibn Hisham and the Holy Prophet's ﷺ uncle ` Abbas ؓ [ who had until then not embraced the Islamic faith ]. The Holy Prophet ﷺ disliked the intrusion, and showed his displeasure by turning aside from Sayyidth ` Abdullah Ibn Umm Maktum, thinking that he was a committed Muslim who frequently visited him, and therefore he could speak to him at another appropriate time. There was no religious loss in postponing the response to him. On the other hand, the Quraish leaders neither frequented the Holy Prophet's ﷺ company, nor could the Word of Allah be conveyed to them at any time. At that particular moment, they were listening to the Holy Prophet ﷺ ." discourse and there was hope that they would embrace the Islamic faith. But if the conversation was rashly interrupted, apparently they would have been deprived of the faith. In view of this situation, the Holy Prophet showed adverse reaction by turning aside from` Abdul)-ah Ibn umm Maktum ؓ ، and continued his discourse with the Quraish leaders. When the assembly broke up, the verses of Surah ` Abas were revealed to record Allah's dislike for this attitude, and to give directions for future. This attitude of the Holy Prophet ﷺ was based on ijtihad or 'an opinion based on personal reasoning'. He thought that if a Muslim were to adopt a speech style that is not in keeping with etiquettes of a gathering, he needs to be reprimanded, so that in future he may be careful in future. That is the reason why Holy Prophet ﷺ turned his face away from Sayyidna ` Abdullah Ibn Umm Maktum ؓ . Secondly, disbelief (kufr) and polytheism (shirk) are the most severe sins, and an effort to eradicate them should take priority over the subsidiary precepts of Islam on which Sayyidna ` Abdullah Ibn Umm Maktum ؓ asked for enlightenment. Allah Almighty, through this Surah, did not confirm the correctness of this ijtihad of the Holy Prophet ﷺ ، and explained to him that educating a genuine seeker will most certainly benefit him, while the benefit of discussion with the opponents (who disdainfully turn away their face when the Holy Prophet ﷺ talks to them) is shaky and doubtful. Doubtful thing cannot be preferred over certainty. As for the violation of etiquette committed by Sayyidna ` Abdullah Ibn Umm Maktum ؓ ، its excuse is pointed out by the Holy Qur'an in the word 'blind'. It is indicated by this word that being a blind man, he could not see what the Holy Prophet ﷺ was doing and with whom he was engaged in conversation. Thus he was excusable, and was not liable to be subjected to aversion. This indicates that if an excusable person were to break any rule of etiquette unwittingly, he should not be reprimanded. عَبَسَ وَتَوَلَّىٰ (He [ the Holy Prophet ﷺ frowned and turned his face, 80:1). The word ` abasa means 'he frowned' and the word tawalla means 'he turned aside'. Since the reference here is to the Holy Prophet ﷺ who himself is addressed, the verbs should have been in the second person: 'you frowned and you turned aside'. But the Holy Qur'an on this occasion uses the third person in order to maintain the honour of the Holy Prophet ﷺ ، as if this attitude were shown by some other person, and in a subtle way it alludes to the point that what the Holy Prophet ﷺ did was not befitting his high status. Then the next sentence وَمَا يُدْرِ‌يكَ (and what could tell you? ...80:3) alludes to the fact that the Holy Prophet ﷺ was excusable, because it did not come to his attention that the Companion is asking something whose effect will be certain and the effect of conversation with others is dubious. The second sentence abandons the third person, and switches to the second person in order to maintain the honour of the Holy Prophet ﷺ . Had he not been addressed in second person at all, it might have created the impression that he is not addressed directly because of his unapproved conduct, which would have been an unbearable pain and grief for the Holy Prophet ﷺ . Just as the third person in the first statement is meant to show respect to him, the second person in the following sentence is also meant to honor and console him.

لَعَلَّهُ يَزَّكَّىٰ أَوْ يَذَّكَّرُ‌ فَتَنفَعَهُ الذِّكْرَ‌ىٰ (May be, [ if you had attended him properly,] he would have attained purity, or have taken to the advice, and the advice would have benefited him....80:3-4). In other words, because Sayyidna ` Abdullah Ibn Umm Maktum ؓ was a genuine believer, any advice given to him would have benefited him and served to purify him. The companion sought enlightenment and its benefit was certain. If the Holy Prophet ﷺ enlightened him on the topic, he would have purified himself and attained perfection. If that did not happen, he would have at least attained the basic benefit of Divine remembrance. He would have improved the love and fear of Allah in his heart. The word dhikra means 'to remember Allah abundantly' [ Sihah ].1 (1) This interpretation is based on taking the word 'dhikra' in the sense of remembrance of Allah'. However, some other exegetes have taken this word to mean 'advice', and the translation of the text, as well as the explanation following in the next paragraph, is based on it. (Muhammad Taqi Usmani) On this occasion, the Qur’ an has used two sentences yazzakka and yazzakkaru. The first statement signifies 'to be purified' and the second statement signifies 'he may take heed and the reminder may benefit him'. The first stage is that of the 'righteous' who cleanse their inner and outer selves. The second stage is that of mubtadi 'beginners on the spiritual journey'. At this stage, the beginner is reminded of Allah which enhances the greatness and awe of Allah in his heart. The two sentences are disjoined by disjunctive particle sau (or) and technically they are not necessarily exclusive to one another. The sense is that` Abdullah Ibn Umm Maktum ؓ would have attained either both benefits, or at least, the second one, that is, increase in Allah's remembrance and in His awe, which is the initial step towards perfection An Important Qur’ anic Principle of Teaching and Preaching On this occasion, the Holy Prophet ﷺ was faced with two different requirements at the same time. On the one hand, he was required to teach a Muslim and to encourage him on attaining perfection. On the other hand, he had to provide guidance to non-Muslims. The principle laid down here makes it clear that the first requirement takes priority over the second one. It is improper to delay the first task (educating Muslims) because of the second task. This indicates that education of Muslims and their reform are more important than, and take priority over, getting the non-Muslims to embrace the faith. Scholars should avoid any such indulgence when disposing of any doubts of the non-Muslims, which may create doubts or complaints in the minds of the general body of Muslims. The teachers, preachers and reformers need to keep in mind these Qur’ anic guidelines to maintain the welfare and priority of the Muslims. How beautifully Akbar Allahabadi, the Urdu poet, versifies this principle: بے وفا سمجھیں تمہیں اہل حرم اس سے بچو دیر والے کج ادا کہ دیں یہ بدنامی بھلی 'Protect yourselves from a position where people of the Haram (Muslims) call you unfaithful. As opposed to this, if People of temple [ non-Muslims ] call you 'ill-mannered', (because of your faithfulness to your religion), this dishonor is better. The following verses clarify the principles more elaborately: أَمَّا مَنِ اسْتَغْنَىٰ فَأَنتَ لَهُ تَصَدَّىٰ (As for the one who does not care [ about faith ], you are anxious to pursue him!...80:5-6). In other words: 'Those who turn away from you and your religion, you are pursuing them under the hope that somehow they should become Muslims, while this is not your responsibility. If they do not embrace the faith, there will be no blame on you. Thereafter, in verses 13 and 14, Allah Almighty has described the high status of the Holy Qur’ an, thus:

لَعَلَّهُ يَزَّكَّىٰ أَوْ يَذَّكَّرُ‌ فَتَنفَعَهُ الذِّكْرَ‌ىٰ (May be, [ if you had attended him properly,] he would have attained purity, or have taken to the advice, and the advice would have benefited him....80:3-4). In other words, because Sayyidna ` Abdullah Ibn Umm Maktum ؓ was a genuine believer, any advice given to him would have benefited him and served to purify him. The companion sought enlightenment and its benefit was certain. If the Holy Prophet ﷺ enlightened him on the topic, he would have purified himself and attained perfection. If that did not happen, he would have at least attained the basic benefit of Divine remembrance. He would have improved the love and fear of Allah in his heart. The word dhikra means 'to remember Allah abundantly' [ Sihah ].1 (1) This interpretation is based on taking the word 'dhikra' in the sense of remembrance of Allah'. However, some other exegetes have taken this word to mean 'advice', and the translation of the text, as well as the explanation following in the next paragraph, is based on it. (Muhammad Taqi Usmani) On this occasion, the Qur’ an has used two sentences yazzakka and yazzakkaru. The first statement signifies 'to be purified' and the second statement signifies 'he may take heed and the reminder may benefit him'. The first stage is that of the 'righteous' who cleanse their inner and outer selves. The second stage is that of mubtadi 'beginners on the spiritual journey'. At this stage, the beginner is reminded of Allah which enhances the greatness and awe of Allah in his heart. The two sentences are disjoined by disjunctive particle sau (or) and technically they are not necessarily exclusive to one another. The sense is that` Abdullah Ibn Umm Maktum ؓ would have attained either both benefits, or at least, the second one, that is, increase in Allah's remembrance and in His awe, which is the initial step towards perfection An Important Qur’ anic Principle of Teaching and Preaching On this occasion, the Holy Prophet ﷺ was faced with two different requirements at the same time. On the one hand, he was required to teach a Muslim and to encourage him on attaining perfection. On the other hand, he had to provide guidance to non-Muslims. The principle laid down here makes it clear that the first requirement takes priority over the second one. It is improper to delay the first task (educating Muslims) because of the second task. This indicates that education of Muslims and their reform are more important than, and take priority over, getting the non-Muslims to embrace the faith. Scholars should avoid any such indulgence when disposing of any doubts of the non-Muslims, which may create doubts or complaints in the minds of the general body of Muslims. The teachers, preachers and reformers need to keep in mind these Qur’ anic guidelines to maintain the welfare and priority of the Muslims. How beautifully Akbar Allahabadi, the Urdu poet, versifies this principle: بے وفا سمجھیں تمہیں اہل حرم اس سے بچو دیر والے کج ادا کہ دیں یہ بدنامی بھلی 'Protect yourselves from a position where people of the Haram (Muslims) call you unfaithful. As opposed to this, if People of temple [ non-Muslims ] call you 'ill-mannered', (because of your faithfulness to your religion), this dishonor is better. The following verses clarify the principles more elaborately: أَمَّا مَنِ اسْتَغْنَىٰ فَأَنتَ لَهُ تَصَدَّىٰ (As for the one who does not care [ about faith ], you are anxious to pursue him!...80:5-6). In other words: 'Those who turn away from you and your religion, you are pursuing them under the hope that somehow they should become Muslims, while this is not your responsibility. If they do not embrace the faith, there will be no blame on you. Thereafter, in verses 13 and 14, Allah Almighty has described the high status of the Holy Qur’ an, thus:

لَعَلَّهُ يَزَّكَّىٰ أَوْ يَذَّكَّرُ‌ فَتَنفَعَهُ الذِّكْرَ‌ىٰ (May be, [ if you had attended him properly,] he would have attained purity, or have taken to the advice, and the advice would have benefited him....80:3-4). In other words, because Sayyidna ` Abdullah Ibn Umm Maktum ؓ was a genuine believer, any advice given to him would have benefited him and served to purify him. The companion sought enlightenment and its benefit was certain. If the Holy Prophet ﷺ enlightened him on the topic, he would have purified himself and attained perfection. If that did not happen, he would have at least attained the basic benefit of Divine remembrance. He would have improved the love and fear of Allah in his heart. The word dhikra means 'to remember Allah abundantly' [ Sihah ].1 (1) This interpretation is based on taking the word 'dhikra' in the sense of remembrance of Allah'. However, some other exegetes have taken this word to mean 'advice', and the translation of the text, as well as the explanation following in the next paragraph, is based on it. (Muhammad Taqi Usmani) On this occasion, the Qur’ an has used two sentences yazzakka and yazzakkaru. The first statement signifies 'to be purified' and the second statement signifies 'he may take heed and the reminder may benefit him'. The first stage is that of the 'righteous' who cleanse their inner and outer selves. The second stage is that of mubtadi 'beginners on the spiritual journey'. At this stage, the beginner is reminded of Allah which enhances the greatness and awe of Allah in his heart. The two sentences are disjoined by disjunctive particle sau (or) and technically they are not necessarily exclusive to one another. The sense is that` Abdullah Ibn Umm Maktum ؓ would have attained either both benefits, or at least, the second one, that is, increase in Allah's remembrance and in His awe, which is the initial step towards perfection An Important Qur’ anic Principle of Teaching and Preaching On this occasion, the Holy Prophet ﷺ was faced with two different requirements at the same time. On the one hand, he was required to teach a Muslim and to encourage him on attaining perfection. On the other hand, he had to provide guidance to non-Muslims. The principle laid down here makes it clear that the first requirement takes priority over the second one. It is improper to delay the first task (educating Muslims) because of the second task. This indicates that education of Muslims and their reform are more important than, and take priority over, getting the non-Muslims to embrace the faith. Scholars should avoid any such indulgence when disposing of any doubts of the non-Muslims, which may create doubts or complaints in the minds of the general body of Muslims. The teachers, preachers and reformers need to keep in mind these Qur’ anic guidelines to maintain the welfare and priority of the Muslims. How beautifully Akbar Allahabadi, the Urdu poet, versifies this principle: بے وفا سمجھیں تمہیں اہل حرم اس سے بچو دیر والے کج ادا کہ دیں یہ بدنامی بھلی 'Protect yourselves from a position where people of the Haram (Muslims) call you unfaithful. As opposed to this, if People of temple [ non-Muslims ] call you 'ill-mannered', (because of your faithfulness to your religion), this dishonor is better. The following verses clarify the principles more elaborately: أَمَّا مَنِ اسْتَغْنَىٰ فَأَنتَ لَهُ تَصَدَّىٰ (As for the one who does not care [ about faith ], you are anxious to pursue him!...80:5-6). In other words: 'Those who turn away from you and your religion, you are pursuing them under the hope that somehow they should become Muslims, while this is not your responsibility. If they do not embrace the faith, there will be no blame on you. Thereafter, in verses 13 and 14, Allah Almighty has described the high status of the Holy Qur’ an, thus:

لَعَلَّهُ يَزَّكَّىٰ أَوْ يَذَّكَّرُ‌ فَتَنفَعَهُ الذِّكْرَ‌ىٰ (May be, [ if you had attended him properly,] he would have attained purity, or have taken to the advice, and the advice would have benefited him....80:3-4). In other words, because Sayyidna ` Abdullah Ibn Umm Maktum ؓ was a genuine believer, any advice given to him would have benefited him and served to purify him. The companion sought enlightenment and its benefit was certain. If the Holy Prophet ﷺ enlightened him on the topic, he would have purified himself and attained perfection. If that did not happen, he would have at least attained the basic benefit of Divine remembrance. He would have improved the love and fear of Allah in his heart. The word dhikra means 'to remember Allah abundantly' [ Sihah ].1 (1) This interpretation is based on taking the word 'dhikra' in the sense of remembrance of Allah'. However, some other exegetes have taken this word to mean 'advice', and the translation of the text, as well as the explanation following in the next paragraph, is based on it. (Muhammad Taqi Usmani) On this occasion, the Qur’ an has used two sentences yazzakka and yazzakkaru. The first statement signifies 'to be purified' and the second statement signifies 'he may take heed and the reminder may benefit him'. The first stage is that of the 'righteous' who cleanse their inner and outer selves. The second stage is that of mubtadi 'beginners on the spiritual journey'. At this stage, the beginner is reminded of Allah which enhances the greatness and awe of Allah in his heart. The two sentences are disjoined by disjunctive particle sau (or) and technically they are not necessarily exclusive to one another. The sense is that` Abdullah Ibn Umm Maktum ؓ would have attained either both benefits, or at least, the second one, that is, increase in Allah's remembrance and in His awe, which is the initial step towards perfection An Important Qur’ anic Principle of Teaching and Preaching On this occasion, the Holy Prophet ﷺ was faced with two different requirements at the same time. On the one hand, he was required to teach a Muslim and to encourage him on attaining perfection. On the other hand, he had to provide guidance to non-Muslims. The principle laid down here makes it clear that the first requirement takes priority over the second one. It is improper to delay the first task (educating Muslims) because of the second task. This indicates that education of Muslims and their reform are more important than, and take priority over, getting the non-Muslims to embrace the faith. Scholars should avoid any such indulgence when disposing of any doubts of the non-Muslims, which may create doubts or complaints in the minds of the general body of Muslims. The teachers, preachers and reformers need to keep in mind these Qur’ anic guidelines to maintain the welfare and priority of the Muslims. How beautifully Akbar Allahabadi, the Urdu poet, versifies this principle: بے وفا سمجھیں تمہیں اہل حرم اس سے بچو دیر والے کج ادا کہ دیں یہ بدنامی بھلی 'Protect yourselves from a position where people of the Haram (Muslims) call you unfaithful. As opposed to this, if People of temple [ non-Muslims ] call you 'ill-mannered', (because of your faithfulness to your religion), this dishonor is better. The following verses clarify the principles more elaborately: أَمَّا مَنِ اسْتَغْنَىٰ فَأَنتَ لَهُ تَصَدَّىٰ (As for the one who does not care [ about faith ], you are anxious to pursue him!...80:5-6). In other words: 'Those who turn away from you and your religion, you are pursuing them under the hope that somehow they should become Muslims, while this is not your responsibility. If they do not embrace the faith, there will be no blame on you. Thereafter, in verses 13 and 14, Allah Almighty has described the high status of the Holy Qur’ an, thus:

لَعَلَّهُ يَزَّكَّىٰ أَوْ يَذَّكَّرُ‌ فَتَنفَعَهُ الذِّكْرَ‌ىٰ (May be, [ if you had attended him properly,] he would have attained purity, or have taken to the advice, and the advice would have benefited him....80:3-4). In other words, because Sayyidna ` Abdullah Ibn Umm Maktum ؓ was a genuine believer, any advice given to him would have benefited him and served to purify him. The companion sought enlightenment and its benefit was certain. If the Holy Prophet ﷺ enlightened him on the topic, he would have purified himself and attained perfection. If that did not happen, he would have at least attained the basic benefit of Divine remembrance. He would have improved the love and fear of Allah in his heart. The word dhikra means 'to remember Allah abundantly' [ Sihah ].1 (1) This interpretation is based on taking the word 'dhikra' in the sense of remembrance of Allah'. However, some other exegetes have taken this word to mean 'advice', and the translation of the text, as well as the explanation following in the next paragraph, is based on it. (Muhammad Taqi Usmani) On this occasion, the Qur’ an has used two sentences yazzakka and yazzakkaru. The first statement signifies 'to be purified' and the second statement signifies 'he may take heed and the reminder may benefit him'. The first stage is that of the 'righteous' who cleanse their inner and outer selves. The second stage is that of mubtadi 'beginners on the spiritual journey'. At this stage, the beginner is reminded of Allah which enhances the greatness and awe of Allah in his heart. The two sentences are disjoined by disjunctive particle sau (or) and technically they are not necessarily exclusive to one another. The sense is that` Abdullah Ibn Umm Maktum ؓ would have attained either both benefits, or at least, the second one, that is, increase in Allah's remembrance and in His awe, which is the initial step towards perfection An Important Qur’ anic Principle of Teaching and Preaching On this occasion, the Holy Prophet ﷺ was faced with two different requirements at the same time. On the one hand, he was required to teach a Muslim and to encourage him on attaining perfection. On the other hand, he had to provide guidance to non-Muslims. The principle laid down here makes it clear that the first requirement takes priority over the second one. It is improper to delay the first task (educating Muslims) because of the second task. This indicates that education of Muslims and their reform are more important than, and take priority over, getting the non-Muslims to embrace the faith. Scholars should avoid any such indulgence when disposing of any doubts of the non-Muslims, which may create doubts or complaints in the minds of the general body of Muslims. The teachers, preachers and reformers need to keep in mind these Qur’ anic guidelines to maintain the welfare and priority of the Muslims. How beautifully Akbar Allahabadi, the Urdu poet, versifies this principle: بے وفا سمجھیں تمہیں اہل حرم اس سے بچو دیر والے کج ادا کہ دیں یہ بدنامی بھلی 'Protect yourselves from a position where people of the Haram (Muslims) call you unfaithful. As opposed to this, if People of temple [ non-Muslims ] call you 'ill-mannered', (because of your faithfulness to your religion), this dishonor is better. The following verses clarify the principles more elaborately: أَمَّا مَنِ اسْتَغْنَىٰ فَأَنتَ لَهُ تَصَدَّىٰ (As for the one who does not care [ about faith ], you are anxious to pursue him!...80:5-6). In other words: 'Those who turn away from you and your religion, you are pursuing them under the hope that somehow they should become Muslims, while this is not your responsibility. If they do not embrace the faith, there will be no blame on you. Thereafter, in verses 13 and 14, Allah Almighty has described the high status of the Holy Qur’ an, thus:

لَعَلَّهُ يَزَّكَّىٰ أَوْ يَذَّكَّرُ‌ فَتَنفَعَهُ الذِّكْرَ‌ىٰ (May be, [ if you had attended him properly,] he would have attained purity, or have taken to the advice, and the advice would have benefited him....80:3-4). In other words, because Sayyidna ` Abdullah Ibn Umm Maktum ؓ was a genuine believer, any advice given to him would have benefited him and served to purify him. The companion sought enlightenment and its benefit was certain. If the Holy Prophet ﷺ enlightened him on the topic, he would have purified himself and attained perfection. If that did not happen, he would have at least attained the basic benefit of Divine remembrance. He would have improved the love and fear of Allah in his heart. The word dhikra means 'to remember Allah abundantly' [ Sihah ].1 (1) This interpretation is based on taking the word 'dhikra' in the sense of remembrance of Allah'. However, some other exegetes have taken this word to mean 'advice', and the translation of the text, as well as the explanation following in the next paragraph, is based on it. (Muhammad Taqi Usmani) On this occasion, the Qur’ an has used two sentences yazzakka and yazzakkaru. The first statement signifies 'to be purified' and the second statement signifies 'he may take heed and the reminder may benefit him'. The first stage is that of the 'righteous' who cleanse their inner and outer selves. The second stage is that of mubtadi 'beginners on the spiritual journey'. At this stage, the beginner is reminded of Allah which enhances the greatness and awe of Allah in his heart. The two sentences are disjoined by disjunctive particle sau (or) and technically they are not necessarily exclusive to one another. The sense is that` Abdullah Ibn Umm Maktum ؓ would have attained either both benefits, or at least, the second one, that is, increase in Allah's remembrance and in His awe, which is the initial step towards perfection An Important Qur’ anic Principle of Teaching and Preaching On this occasion, the Holy Prophet ﷺ was faced with two different requirements at the same time. On the one hand, he was required to teach a Muslim and to encourage him on attaining perfection. On the other hand, he had to provide guidance to non-Muslims. The principle laid down here makes it clear that the first requirement takes priority over the second one. It is improper to delay the first task (educating Muslims) because of the second task. This indicates that education of Muslims and their reform are more important than, and take priority over, getting the non-Muslims to embrace the faith. Scholars should avoid any such indulgence when disposing of any doubts of the non-Muslims, which may create doubts or complaints in the minds of the general body of Muslims. The teachers, preachers and reformers need to keep in mind these Qur’ anic guidelines to maintain the welfare and priority of the Muslims. How beautifully Akbar Allahabadi, the Urdu poet, versifies this principle: بے وفا سمجھیں تمہیں اہل حرم اس سے بچو دیر والے کج ادا کہ دیں یہ بدنامی بھلی 'Protect yourselves from a position where people of the Haram (Muslims) call you unfaithful. As opposed to this, if People of temple [ non-Muslims ] call you 'ill-mannered', (because of your faithfulness to your religion), this dishonor is better. The following verses clarify the principles more elaborately: أَمَّا مَنِ اسْتَغْنَىٰ فَأَنتَ لَهُ تَصَدَّىٰ (As for the one who does not care [ about faith ], you are anxious to pursue him!...80:5-6). In other words: 'Those who turn away from you and your religion, you are pursuing them under the hope that somehow they should become Muslims, while this is not your responsibility. If they do not embrace the faith, there will be no blame on you. Thereafter, in verses 13 and 14, Allah Almighty has described the high status of the Holy Qur’ an, thus:

لَعَلَّهُ يَزَّكَّىٰ أَوْ يَذَّكَّرُ‌ فَتَنفَعَهُ الذِّكْرَ‌ىٰ (May be, [ if you had attended him properly,] he would have attained purity, or have taken to the advice, and the advice would have benefited him....80:3-4). In other words, because Sayyidna ` Abdullah Ibn Umm Maktum ؓ was a genuine believer, any advice given to him would have benefited him and served to purify him. The companion sought enlightenment and its benefit was certain. If the Holy Prophet ﷺ enlightened him on the topic, he would have purified himself and attained perfection. If that did not happen, he would have at least attained the basic benefit of Divine remembrance. He would have improved the love and fear of Allah in his heart. The word dhikra means 'to remember Allah abundantly' [ Sihah ].1 (1) This interpretation is based on taking the word 'dhikra' in the sense of remembrance of Allah'. However, some other exegetes have taken this word to mean 'advice', and the translation of the text, as well as the explanation following in the next paragraph, is based on it. (Muhammad Taqi Usmani) On this occasion, the Qur’ an has used two sentences yazzakka and yazzakkaru. The first statement signifies 'to be purified' and the second statement signifies 'he may take heed and the reminder may benefit him'. The first stage is that of the 'righteous' who cleanse their inner and outer selves. The second stage is that of mubtadi 'beginners on the spiritual journey'. At this stage, the beginner is reminded of Allah which enhances the greatness and awe of Allah in his heart. The two sentences are disjoined by disjunctive particle sau (or) and technically they are not necessarily exclusive to one another. The sense is that` Abdullah Ibn Umm Maktum ؓ would have attained either both benefits, or at least, the second one, that is, increase in Allah's remembrance and in His awe, which is the initial step towards perfection An Important Qur’ anic Principle of Teaching and Preaching On this occasion, the Holy Prophet ﷺ was faced with two different requirements at the same time. On the one hand, he was required to teach a Muslim and to encourage him on attaining perfection. On the other hand, he had to provide guidance to non-Muslims. The principle laid down here makes it clear that the first requirement takes priority over the second one. It is improper to delay the first task (educating Muslims) because of the second task. This indicates that education of Muslims and their reform are more important than, and take priority over, getting the non-Muslims to embrace the faith. Scholars should avoid any such indulgence when disposing of any doubts of the non-Muslims, which may create doubts or complaints in the minds of the general body of Muslims. The teachers, preachers and reformers need to keep in mind these Qur’ anic guidelines to maintain the welfare and priority of the Muslims. How beautifully Akbar Allahabadi, the Urdu poet, versifies this principle: بے وفا سمجھیں تمہیں اہل حرم اس سے بچو دیر والے کج ادا کہ دیں یہ بدنامی بھلی 'Protect yourselves from a position where people of the Haram (Muslims) call you unfaithful. As opposed to this, if People of temple [ non-Muslims ] call you 'ill-mannered', (because of your faithfulness to your religion), this dishonor is better. The following verses clarify the principles more elaborately: أَمَّا مَنِ اسْتَغْنَىٰ فَأَنتَ لَهُ تَصَدَّىٰ (As for the one who does not care [ about faith ], you are anxious to pursue him!...80:5-6). In other words: 'Those who turn away from you and your religion, you are pursuing them under the hope that somehow they should become Muslims, while this is not your responsibility. If they do not embrace the faith, there will be no blame on you. Thereafter, in verses 13 and 14, Allah Almighty has described the high status of the Holy Qur’ an, thus:

لَعَلَّهُ يَزَّكَّىٰ أَوْ يَذَّكَّرُ‌ فَتَنفَعَهُ الذِّكْرَ‌ىٰ (May be, [ if you had attended him properly,] he would have attained purity, or have taken to the advice, and the advice would have benefited him....80:3-4). In other words, because Sayyidna ` Abdullah Ibn Umm Maktum ؓ was a genuine believer, any advice given to him would have benefited him and served to purify him. The companion sought enlightenment and its benefit was certain. If the Holy Prophet ﷺ enlightened him on the topic, he would have purified himself and attained perfection. If that did not happen, he would have at least attained the basic benefit of Divine remembrance. He would have improved the love and fear of Allah in his heart. The word dhikra means 'to remember Allah abundantly' [ Sihah ].1 (1) This interpretation is based on taking the word 'dhikra' in the sense of remembrance of Allah'. However, some other exegetes have taken this word to mean 'advice', and the translation of the text, as well as the explanation following in the next paragraph, is based on it. (Muhammad Taqi Usmani) On this occasion, the Qur’ an has used two sentences yazzakka and yazzakkaru. The first statement signifies 'to be purified' and the second statement signifies 'he may take heed and the reminder may benefit him'. The first stage is that of the 'righteous' who cleanse their inner and outer selves. The second stage is that of mubtadi 'beginners on the spiritual journey'. At this stage, the beginner is reminded of Allah which enhances the greatness and awe of Allah in his heart. The two sentences are disjoined by disjunctive particle sau (or) and technically they are not necessarily exclusive to one another. The sense is that` Abdullah Ibn Umm Maktum ؓ would have attained either both benefits, or at least, the second one, that is, increase in Allah's remembrance and in His awe, which is the initial step towards perfection An Important Qur’ anic Principle of Teaching and Preaching On this occasion, the Holy Prophet ﷺ was faced with two different requirements at the same time. On the one hand, he was required to teach a Muslim and to encourage him on attaining perfection. On the other hand, he had to provide guidance to non-Muslims. The principle laid down here makes it clear that the first requirement takes priority over the second one. It is improper to delay the first task (educating Muslims) because of the second task. This indicates that education of Muslims and their reform are more important than, and take priority over, getting the non-Muslims to embrace the faith. Scholars should avoid any such indulgence when disposing of any doubts of the non-Muslims, which may create doubts or complaints in the minds of the general body of Muslims. The teachers, preachers and reformers need to keep in mind these Qur’ anic guidelines to maintain the welfare and priority of the Muslims. How beautifully Akbar Allahabadi, the Urdu poet, versifies this principle: بے وفا سمجھیں تمہیں اہل حرم اس سے بچو دیر والے کج ادا کہ دیں یہ بدنامی بھلی 'Protect yourselves from a position where people of the Haram (Muslims) call you unfaithful. As opposed to this, if People of temple [ non-Muslims ] call you 'ill-mannered', (because of your faithfulness to your religion), this dishonor is better. The following verses clarify the principles more elaborately: أَمَّا مَنِ اسْتَغْنَىٰ فَأَنتَ لَهُ تَصَدَّىٰ (As for the one who does not care [ about faith ], you are anxious to pursue him!...80:5-6). In other words: 'Those who turn away from you and your religion, you are pursuing them under the hope that somehow they should become Muslims, while this is not your responsibility. If they do not embrace the faith, there will be no blame on you. Thereafter, in verses 13 and 14, Allah Almighty has described the high status of the Holy Qur’ an, thus:

لَعَلَّهُ يَزَّكَّىٰ أَوْ يَذَّكَّرُ‌ فَتَنفَعَهُ الذِّكْرَ‌ىٰ (May be, [ if you had attended him properly,] he would have attained purity, or have taken to the advice, and the advice would have benefited him....80:3-4). In other words, because Sayyidna ` Abdullah Ibn Umm Maktum ؓ was a genuine believer, any advice given to him would have benefited him and served to purify him. The companion sought enlightenment and its benefit was certain. If the Holy Prophet ﷺ enlightened him on the topic, he would have purified himself and attained perfection. If that did not happen, he would have at least attained the basic benefit of Divine remembrance. He would have improved the love and fear of Allah in his heart. The word dhikra means 'to remember Allah abundantly' [ Sihah ].1 (1) This interpretation is based on taking the word 'dhikra' in the sense of remembrance of Allah'. However, some other exegetes have taken this word to mean 'advice', and the translation of the text, as well as the explanation following in the next paragraph, is based on it. (Muhammad Taqi Usmani) On this occasion, the Qur’ an has used two sentences yazzakka and yazzakkaru. The first statement signifies 'to be purified' and the second statement signifies 'he may take heed and the reminder may benefit him'. The first stage is that of the 'righteous' who cleanse their inner and outer selves. The second stage is that of mubtadi 'beginners on the spiritual journey'. At this stage, the beginner is reminded of Allah which enhances the greatness and awe of Allah in his heart. The two sentences are disjoined by disjunctive particle sau (or) and technically they are not necessarily exclusive to one another. The sense is that` Abdullah Ibn Umm Maktum ؓ would have attained either both benefits, or at least, the second one, that is, increase in Allah's remembrance and in His awe, which is the initial step towards perfection An Important Qur’ anic Principle of Teaching and Preaching On this occasion, the Holy Prophet ﷺ was faced with two different requirements at the same time. On the one hand, he was required to teach a Muslim and to encourage him on attaining perfection. On the other hand, he had to provide guidance to non-Muslims. The principle laid down here makes it clear that the first requirement takes priority over the second one. It is improper to delay the first task (educating Muslims) because of the second task. This indicates that education of Muslims and their reform are more important than, and take priority over, getting the non-Muslims to embrace the faith. Scholars should avoid any such indulgence when disposing of any doubts of the non-Muslims, which may create doubts or complaints in the minds of the general body of Muslims. The teachers, preachers and reformers need to keep in mind these Qur’ anic guidelines to maintain the welfare and priority of the Muslims. How beautifully Akbar Allahabadi, the Urdu poet, versifies this principle: بے وفا سمجھیں تمہیں اہل حرم اس سے بچو دیر والے کج ادا کہ دیں یہ بدنامی بھلی 'Protect yourselves from a position where people of the Haram (Muslims) call you unfaithful. As opposed to this, if People of temple [ non-Muslims ] call you 'ill-mannered', (because of your faithfulness to your religion), this dishonor is better. The following verses clarify the principles more elaborately: أَمَّا مَنِ اسْتَغْنَىٰ فَأَنتَ لَهُ تَصَدَّىٰ (As for the one who does not care [ about faith ], you are anxious to pursue him!...80:5-6). In other words: 'Those who turn away from you and your religion, you are pursuing them under the hope that somehow they should become Muslims, while this is not your responsibility. If they do not embrace the faith, there will be no blame on you. Thereafter, in verses 13 and 14, Allah Almighty has described the high status of the Holy Qur’ an, thus:

لَعَلَّهُ يَزَّكَّىٰ أَوْ يَذَّكَّرُ‌ فَتَنفَعَهُ الذِّكْرَ‌ىٰ (May be, [ if you had attended him properly,] he would have attained purity, or have taken to the advice, and the advice would have benefited him....80:3-4). In other words, because Sayyidna ` Abdullah Ibn Umm Maktum ؓ was a genuine believer, any advice given to him would have benefited him and served to purify him. The companion sought enlightenment and its benefit was certain. If the Holy Prophet ﷺ enlightened him on the topic, he would have purified himself and attained perfection. If that did not happen, he would have at least attained the basic benefit of Divine remembrance. He would have improved the love and fear of Allah in his heart. The word dhikra means 'to remember Allah abundantly' [ Sihah ].1 (1) This interpretation is based on taking the word 'dhikra' in the sense of remembrance of Allah'. However, some other exegetes have taken this word to mean 'advice', and the translation of the text, as well as the explanation following in the next paragraph, is based on it. (Muhammad Taqi Usmani) On this occasion, the Qur’ an has used two sentences yazzakka and yazzakkaru. The first statement signifies 'to be purified' and the second statement signifies 'he may take heed and the reminder may benefit him'. The first stage is that of the 'righteous' who cleanse their inner and outer selves. The second stage is that of mubtadi 'beginners on the spiritual journey'. At this stage, the beginner is reminded of Allah which enhances the greatness and awe of Allah in his heart. The two sentences are disjoined by disjunctive particle sau (or) and technically they are not necessarily exclusive to one another. The sense is that` Abdullah Ibn Umm Maktum ؓ would have attained either both benefits, or at least, the second one, that is, increase in Allah's remembrance and in His awe, which is the initial step towards perfection An Important Qur’ anic Principle of Teaching and Preaching On this occasion, the Holy Prophet ﷺ was faced with two different requirements at the same time. On the one hand, he was required to teach a Muslim and to encourage him on attaining perfection. On the other hand, he had to provide guidance to non-Muslims. The principle laid down here makes it clear that the first requirement takes priority over the second one. It is improper to delay the first task (educating Muslims) because of the second task. This indicates that education of Muslims and their reform are more important than, and take priority over, getting the non-Muslims to embrace the faith. Scholars should avoid any such indulgence when disposing of any doubts of the non-Muslims, which may create doubts or complaints in the minds of the general body of Muslims. The teachers, preachers and reformers need to keep in mind these Qur’ anic guidelines to maintain the welfare and priority of the Muslims. How beautifully Akbar Allahabadi, the Urdu poet, versifies this principle: بے وفا سمجھیں تمہیں اہل حرم اس سے بچو دیر والے کج ادا کہ دیں یہ بدنامی بھلی 'Protect yourselves from a position where people of the Haram (Muslims) call you unfaithful. As opposed to this, if People of temple [ non-Muslims ] call you 'ill-mannered', (because of your faithfulness to your religion), this dishonor is better. The following verses clarify the principles more elaborately: أَمَّا مَنِ اسْتَغْنَىٰ فَأَنتَ لَهُ تَصَدَّىٰ (As for the one who does not care [ about faith ], you are anxious to pursue him!...80:5-6). In other words: 'Those who turn away from you and your religion, you are pursuing them under the hope that somehow they should become Muslims, while this is not your responsibility. If they do not embrace the faith, there will be no blame on you. Thereafter, in verses 13 and 14, Allah Almighty has described the high status of the Holy Qur’ an, thus:

فِي صُحُفٍ مُّكَرَّ‌مَةٍ مَّرْ‌فُوعَةٍ مُّطَهَّرَ‌ةٍ (It is [ recorded ] in those scripts [ of the Preserved Tablet ] that are honoured, [ 13] exalted, purified - 14). The word suhuf refers to lauh mahfuz 'the Preserved Tablet'. Although it is a single thing, but suhuf, the plural form of sahifah is used because all divine scriptures are written in it, or because the angels copy their scriptures from them. The word marfuah means 'exalted in the sight of Allah'. The word mutahharah (purified) means 'people in the state of sexual defilement, menstrual discharge, post-natal bleeding and people in the state of minor uncleanness are not permitted to touch it'.

فِي صُحُفٍ مُّكَرَّ‌مَةٍ مَّرْ‌فُوعَةٍ مُّطَهَّرَ‌ةٍ (It is [ recorded ] in those scripts [ of the Preserved Tablet ] that are honoured, [ 13] exalted, purified - 14). The word suhuf refers to lauh mahfuz 'the Preserved Tablet'. Although it is a single thing, but suhuf, the plural form of sahifah is used because all divine scriptures are written in it, or because the angels copy their scriptures from them. The word marfuah means 'exalted in the sight of Allah'. The word mutahharah (purified) means 'people in the state of sexual defilement, menstrual discharge, post-natal bleeding and people in the state of minor uncleanness are not permitted to touch it'.

بِأَيْدِي سَفَرَ‌ةٍ كِرَ‌امٍ بَرَ‌رَ‌ةٍ (in the hands of those scribes who are honourable, righteous. [ 80:15-16] ) The word safarah, with fathah [=a+a ] on the first two letters, may be the plural of safir which means a 'scribe'. In this case, it would refer to the recording angels, or to the Prophets (علیہم السلام) and those of their aides who write down the revelation. Sayyidna Ibn ` Abbas ؓ and Mujahid (رح) hold this view.

بِأَيْدِي سَفَرَ‌ةٍ كِرَ‌امٍ بَرَ‌رَ‌ةٍ (in the hands of those scribes who are honourable, righteous. [ 80:15-16] ) The word safarah, with fathah [=a+a ] on the first two letters, may be the plural of safir which means a 'scribe'. In this case, it would refer to the recording angels, or to the Prophets (علیہم السلام) and those of their aides who write down the revelation. Sayyidna Ibn ` Abbas ؓ and Mujahid (رح) hold this view.

بِأَيْدِي سَفَرَ‌ةٍ كِرَ‌امٍ بَرَ‌رَ‌ةٍ (in the hands of those scribes who are honourable, righteous. [ 80:15-16] ) The word safarah, with fathah [=a+a ] on the first two letters, may be the plural of safir which means a 'scribe'. In this case, it would refer to the recording angels, or to the Prophets (علیہم السلام) and those of their aides who write down the revelation. Sayyidna Ibn ` Abbas ؓ and Mujahid (رح) hold this view.

The word safarah may be used as the plural of safir in the sense of 'envoy'. In this case, it would refer to the angels who convey the revelation, and Prophets ﷺ and their companions who write the revelation. The ` ulama' (knowledgeable persons) of the Muslim community' are also included in this term, because they too are envoys between the Holy Prophet and the Muslim community. The messenger of Allah is reported to have said that he who recites the Qur’ an and is an expert in the art of recitation, he will be with the honorable, righteous envoys. He who is not an expert in the art of recitation, but recites it correctly with difficulty, he shall receive double reward. [ Transmitted by Shaikhain from ` A'ishah - Mazhari ]. This shows that a non-expert will receive double reward - one for recitation of Qur’ an, and the other for bearing the difficulty. This also indicates that an expert will receive countless rewards. [ Mazhari ] The preceding verses mentioned that the Qur’ an is exalted and that belief in it is incumbent. Subsequently, the rejecters of Qur’ an are cursed and they are warned against showing ingratitude towards Divine favours. That the Holy Qur'an is a great Divine blessing is understood only by the men of Divine knowledge and understanding. Further, there is the mention of those Divine favours that Allah confers on man since his inception to the end of his life. These are material and physical things that a man with basic intellect can understand. Human creation is mentioned, thus: مِنْ أَيِّ شَيْءٍ خَلَقَهُ مِن نُّطْفَةٍ (From which stuff did He [ Allah ] create him? From a drop of semen! ..80:18-19). First a question is raised: '0 man! Consider what Allah has created you from?' Since its reply is so obvious that there can be no other reply, the next verse itself says: 'From a drop of semen!' Thus the verse draws pointed attention to the very humble beginning of man, so that it may be brought home to him that Allah having created him from such an insignificant thing as a sperm-drop, created him and proportioned him:

خَلَقَهُ فَقَدَّرَ‌هُ (He created him, and designed him in due proportion..80:19). In other words, He has made him with a special design and with great wisdom. His stature, body-structure, his face, his length and breadth of the limbs, his joints, his eyes, nose and ears are all well-proportioned in their creation. If any limb or organ loses its proportion, man's face will go awry, and every activity will become a problem. The word qaddara is derived from taqdir which is also used in the sense of 'predestination'. Taking the word in this sense, the verse may also mean here that when man is under creation in his mother's womb, Allah predetermines four things for him: his life span, his sustenance, his deeds and whether he would be miserable or happy [ as in the hadith of Ibn Mas’ ud ؓ recorded by Shaikhain ].

ثُمَّ السَّبِيلَ يَسَّرَ‌هُ (then He made the way easy for him...80:20) Allah through His consummate wisdom creates man in his mother's womb, creation after creation, within three layers of darkness [ i.e. the belly, the womb and the amniotic membrane ]. It is kept in a safe place in the belly. The mother in whose belly all this is happening is totally unaware of any of the details of this process. Thereafter, when the baby becomes perfect with all its limbs and organs, Allah made it possible that a body weighing 3 to 4 kg comes out through an extremely narrow passage, and the mother does not suffer unduly. So blessed be He Who is the best Creator!

ثُمَّ أَمَاتَهُ فَأَقْبَرَ‌هُ (Later, he made him die, and put him into the grave..80:21) After mentioning the inception of human life, Allah points to its end, that is, death and grave. Death has been mentioned here in the context of blessings of Allah. It indicates that death is a blessing rather than a calamity. The Holy Prophet ﷺ is reported to have put it thus: تحفَۃ المؤمِن الموت "The gift of a believer is death." Moreover, there is a profound wisdom in death at macro level for the entire world. The phrase فَأَقْبَرَ‌هُ fa-aqbarah (and put him into the grave) describes another blessing of Allah, in that when man is dead, he is not left lying on the earth like other animals where he might rot, blow up and burst [ and probably be ravaged by vultures or beasts ]. But, even after death, he is honoured in the most befitting manner. His body is washed ceremonially, enshrouded in clean cloths, and buried in a grave with respect. This verse also indicates that it is obligatory to bury a dead human body.

ثُمَّ أَمَاتَهُ فَأَقْبَرَ‌هُ (Later, he made him die, and put him into the grave..80:21) After mentioning the inception of human life, Allah points to its end, that is, death and grave. Death has been mentioned here in the context of blessings of Allah. It indicates that death is a blessing rather than a calamity. The Holy Prophet ﷺ is reported to have put it thus: تحفَۃ المؤمِن الموت "The gift of a believer is death." Moreover, there is a profound wisdom in death at macro level for the entire world. The phrase فَأَقْبَرَ‌هُ fa-aqbarah (and put him into the grave) describes another blessing of Allah, in that when man is dead, he is not left lying on the earth like other animals where he might rot, blow up and burst [ and probably be ravaged by vultures or beasts ]. But, even after death, he is honoured in the most befitting manner. His body is washed ceremonially, enshrouded in clean cloths, and buried in a grave with respect. This verse also indicates that it is obligatory to bury a dead human body.

كَلَّا لَمَّا يَقْضِ مَا أَمَرَ‌هُ (No! He has not yet fulfilled what He [ Allah ] had commanded him...80:23). Having mentioned in the preceding verses the beginning and the end of human life, Divine Omnipotence and Divine blessings, the current verses warn the non-believing man that the demand of Divine Signs and blessings was to carefully ponder and believe in Allah, and comply with His injunctions, but the unfortunate creature failed to do so. Further, the Divine favours are mentioned that were conferred on man between the beginning and end of his life. Man is then asked to consider the sources of his food. Allah showers down water abundantly from the clouds. He cleaves the earth with new growth. Thereupon He causes grain to grow out of it. At first, a fragile shoot germinates and sprouts. Then many different kinds of grain, fruits and gardens come into existence. Having warned man several times about these Divine blessings, the Surah concludes with the mention of Resurrection, thus:

كَلَّا لَمَّا يَقْضِ مَا أَمَرَ‌هُ (No! He has not yet fulfilled what He [ Allah ] had commanded him...80:23). Having mentioned in the preceding verses the beginning and the end of human life, Divine Omnipotence and Divine blessings, the current verses warn the non-believing man that the demand of Divine Signs and blessings was to carefully ponder and believe in Allah, and comply with His injunctions, but the unfortunate creature failed to do so. Further, the Divine favours are mentioned that were conferred on man between the beginning and end of his life. Man is then asked to consider the sources of his food. Allah showers down water abundantly from the clouds. He cleaves the earth with new growth. Thereupon He causes grain to grow out of it. At first, a fragile shoot germinates and sprouts. Then many different kinds of grain, fruits and gardens come into existence. Having warned man several times about these Divine blessings, the Surah concludes with the mention of Resurrection, thus:

كَلَّا لَمَّا يَقْضِ مَا أَمَرَ‌هُ (No! He has not yet fulfilled what He [ Allah ] had commanded him...80:23). Having mentioned in the preceding verses the beginning and the end of human life, Divine Omnipotence and Divine blessings, the current verses warn the non-believing man that the demand of Divine Signs and blessings was to carefully ponder and believe in Allah, and comply with His injunctions, but the unfortunate creature failed to do so. Further, the Divine favours are mentioned that were conferred on man between the beginning and end of his life. Man is then asked to consider the sources of his food. Allah showers down water abundantly from the clouds. He cleaves the earth with new growth. Thereupon He causes grain to grow out of it. At first, a fragile shoot germinates and sprouts. Then many different kinds of grain, fruits and gardens come into existence. Having warned man several times about these Divine blessings, the Surah concludes with the mention of Resurrection, thus:

كَلَّا لَمَّا يَقْضِ مَا أَمَرَ‌هُ (No! He has not yet fulfilled what He [ Allah ] had commanded him...80:23). Having mentioned in the preceding verses the beginning and the end of human life, Divine Omnipotence and Divine blessings, the current verses warn the non-believing man that the demand of Divine Signs and blessings was to carefully ponder and believe in Allah, and comply with His injunctions, but the unfortunate creature failed to do so. Further, the Divine favours are mentioned that were conferred on man between the beginning and end of his life. Man is then asked to consider the sources of his food. Allah showers down water abundantly from the clouds. He cleaves the earth with new growth. Thereupon He causes grain to grow out of it. At first, a fragile shoot germinates and sprouts. Then many different kinds of grain, fruits and gardens come into existence. Having warned man several times about these Divine blessings, the Surah concludes with the mention of Resurrection, thus:

كَلَّا لَمَّا يَقْضِ مَا أَمَرَ‌هُ (No! He has not yet fulfilled what He [ Allah ] had commanded him...80:23). Having mentioned in the preceding verses the beginning and the end of human life, Divine Omnipotence and Divine blessings, the current verses warn the non-believing man that the demand of Divine Signs and blessings was to carefully ponder and believe in Allah, and comply with His injunctions, but the unfortunate creature failed to do so. Further, the Divine favours are mentioned that were conferred on man between the beginning and end of his life. Man is then asked to consider the sources of his food. Allah showers down water abundantly from the clouds. He cleaves the earth with new growth. Thereupon He causes grain to grow out of it. At first, a fragile shoot germinates and sprouts. Then many different kinds of grain, fruits and gardens come into existence. Having warned man several times about these Divine blessings, the Surah concludes with the mention of Resurrection, thus:

كَلَّا لَمَّا يَقْضِ مَا أَمَرَ‌هُ (No! He has not yet fulfilled what He [ Allah ] had commanded him...80:23). Having mentioned in the preceding verses the beginning and the end of human life, Divine Omnipotence and Divine blessings, the current verses warn the non-believing man that the demand of Divine Signs and blessings was to carefully ponder and believe in Allah, and comply with His injunctions, but the unfortunate creature failed to do so. Further, the Divine favours are mentioned that were conferred on man between the beginning and end of his life. Man is then asked to consider the sources of his food. Allah showers down water abundantly from the clouds. He cleaves the earth with new growth. Thereupon He causes grain to grow out of it. At first, a fragile shoot germinates and sprouts. Then many different kinds of grain, fruits and gardens come into existence. Having warned man several times about these Divine blessings, the Surah concludes with the mention of Resurrection, thus:

كَلَّا لَمَّا يَقْضِ مَا أَمَرَ‌هُ (No! He has not yet fulfilled what He [ Allah ] had commanded him...80:23). Having mentioned in the preceding verses the beginning and the end of human life, Divine Omnipotence and Divine blessings, the current verses warn the non-believing man that the demand of Divine Signs and blessings was to carefully ponder and believe in Allah, and comply with His injunctions, but the unfortunate creature failed to do so. Further, the Divine favours are mentioned that were conferred on man between the beginning and end of his life. Man is then asked to consider the sources of his food. Allah showers down water abundantly from the clouds. He cleaves the earth with new growth. Thereupon He causes grain to grow out of it. At first, a fragile shoot germinates and sprouts. Then many different kinds of grain, fruits and gardens come into existence. Having warned man several times about these Divine blessings, the Surah concludes with the mention of Resurrection, thus:

كَلَّا لَمَّا يَقْضِ مَا أَمَرَ‌هُ (No! He has not yet fulfilled what He [ Allah ] had commanded him...80:23). Having mentioned in the preceding verses the beginning and the end of human life, Divine Omnipotence and Divine blessings, the current verses warn the non-believing man that the demand of Divine Signs and blessings was to carefully ponder and believe in Allah, and comply with His injunctions, but the unfortunate creature failed to do so. Further, the Divine favours are mentioned that were conferred on man between the beginning and end of his life. Man is then asked to consider the sources of his food. Allah showers down water abundantly from the clouds. He cleaves the earth with new growth. Thereupon He causes grain to grow out of it. At first, a fragile shoot germinates and sprouts. Then many different kinds of grain, fruits and gardens come into existence. Having warned man several times about these Divine blessings, the Surah concludes with the mention of Resurrection, thus:

كَلَّا لَمَّا يَقْضِ مَا أَمَرَ‌هُ (No! He has not yet fulfilled what He [ Allah ] had commanded him...80:23). Having mentioned in the preceding verses the beginning and the end of human life, Divine Omnipotence and Divine blessings, the current verses warn the non-believing man that the demand of Divine Signs and blessings was to carefully ponder and believe in Allah, and comply with His injunctions, but the unfortunate creature failed to do so. Further, the Divine favours are mentioned that were conferred on man between the beginning and end of his life. Man is then asked to consider the sources of his food. Allah showers down water abundantly from the clouds. He cleaves the earth with new growth. Thereupon He causes grain to grow out of it. At first, a fragile shoot germinates and sprouts. Then many different kinds of grain, fruits and gardens come into existence. Having warned man several times about these Divine blessings, the Surah concludes with the mention of Resurrection, thus:

كَلَّا لَمَّا يَقْضِ مَا أَمَرَ‌هُ (No! He has not yet fulfilled what He [ Allah ] had commanded him...80:23). Having mentioned in the preceding verses the beginning and the end of human life, Divine Omnipotence and Divine blessings, the current verses warn the non-believing man that the demand of Divine Signs and blessings was to carefully ponder and believe in Allah, and comply with His injunctions, but the unfortunate creature failed to do so. Further, the Divine favours are mentioned that were conferred on man between the beginning and end of his life. Man is then asked to consider the sources of his food. Allah showers down water abundantly from the clouds. He cleaves the earth with new growth. Thereupon He causes grain to grow out of it. At first, a fragile shoot germinates and sprouts. Then many different kinds of grain, fruits and gardens come into existence. Having warned man several times about these Divine blessings, the Surah concludes with the mention of Resurrection, thus:

فَإِذَا جَاءَتِ الصَّاخَّةُ ( So when there will come the Deafening Noise..80:33). The word sakhkhah means 'deafening cry or shout' and it refers to the blowing of the trumpet, which will be a deafening sound.

يَوْمَ يَفِرُّ‌ الْمَرْ‌ءُ مِنْ أَخِيهِ (the Day when one will flee from his brother...80:34). This depicts the scene when all the people will have gathered in the Plain of Gathering. Each person will be worried about himself, and the situation will be so horrifying and tense that it will make people heedless of anything around them. In the world, there are relationships between people that make one willing to lay down his life for the other, but on the Day of Resurrection there will be such horror and chaos that they will be unable to take care of anyone. In fact, even if one sees the other in front of him, he will turn away from him. They will try to flee from their brothers, from their mothers and fathers, from their spouses and their children. They will not be able to help any of them in the Hereafter, despite the natural attachment they had with them in the world. Normally, one is more anxious in this world about his parents than about his brothers, and he is more anxious about his wife and children than about his parents. Keeping this in view, the relationships, in the present verse, are arranged from lower order to higher order. The Chapter ends on a note of warning to disbelievers that if they reject the Qur’ anic message and persist in opposition to the Holy Prophet ﷺ they will have to face a day of reckoning when misery, shame and ignominy will be their lot. The righteous believers, however, will reside in Gardens of Bliss, their faces beaming with joy and happiness.

يَوْمَ يَفِرُّ‌ الْمَرْ‌ءُ مِنْ أَخِيهِ (the Day when one will flee from his brother...80:34). This depicts the scene when all the people will have gathered in the Plain of Gathering. Each person will be worried about himself, and the situation will be so horrifying and tense that it will make people heedless of anything around them. In the world, there are relationships between people that make one willing to lay down his life for the other, but on the Day of Resurrection there will be such horror and chaos that they will be unable to take care of anyone. In fact, even if one sees the other in front of him, he will turn away from him. They will try to flee from their brothers, from their mothers and fathers, from their spouses and their children. They will not be able to help any of them in the Hereafter, despite the natural attachment they had with them in the world. Normally, one is more anxious in this world about his parents than about his brothers, and he is more anxious about his wife and children than about his parents. Keeping this in view, the relationships, in the present verse, are arranged from lower order to higher order. The Chapter ends on a note of warning to disbelievers that if they reject the Qur’ anic message and persist in opposition to the Holy Prophet ﷺ they will have to face a day of reckoning when misery, shame and ignominy will be their lot. The righteous believers, however, will reside in Gardens of Bliss, their faces beaming with joy and happiness.

يَوْمَ يَفِرُّ‌ الْمَرْ‌ءُ مِنْ أَخِيهِ (the Day when one will flee from his brother...80:34). This depicts the scene when all the people will have gathered in the Plain of Gathering. Each person will be worried about himself, and the situation will be so horrifying and tense that it will make people heedless of anything around them. In the world, there are relationships between people that make one willing to lay down his life for the other, but on the Day of Resurrection there will be such horror and chaos that they will be unable to take care of anyone. In fact, even if one sees the other in front of him, he will turn away from him. They will try to flee from their brothers, from their mothers and fathers, from their spouses and their children. They will not be able to help any of them in the Hereafter, despite the natural attachment they had with them in the world. Normally, one is more anxious in this world about his parents than about his brothers, and he is more anxious about his wife and children than about his parents. Keeping this in view, the relationships, in the present verse, are arranged from lower order to higher order. The Chapter ends on a note of warning to disbelievers that if they reject the Qur’ anic message and persist in opposition to the Holy Prophet ﷺ they will have to face a day of reckoning when misery, shame and ignominy will be their lot. The righteous believers, however, will reside in Gardens of Bliss, their faces beaming with joy and happiness.

يَوْمَ يَفِرُّ‌ الْمَرْ‌ءُ مِنْ أَخِيهِ (the Day when one will flee from his brother...80:34). This depicts the scene when all the people will have gathered in the Plain of Gathering. Each person will be worried about himself, and the situation will be so horrifying and tense that it will make people heedless of anything around them. In the world, there are relationships between people that make one willing to lay down his life for the other, but on the Day of Resurrection there will be such horror and chaos that they will be unable to take care of anyone. In fact, even if one sees the other in front of him, he will turn away from him. They will try to flee from their brothers, from their mothers and fathers, from their spouses and their children. They will not be able to help any of them in the Hereafter, despite the natural attachment they had with them in the world. Normally, one is more anxious in this world about his parents than about his brothers, and he is more anxious about his wife and children than about his parents. Keeping this in view, the relationships, in the present verse, are arranged from lower order to higher order. The Chapter ends on a note of warning to disbelievers that if they reject the Qur’ anic message and persist in opposition to the Holy Prophet ﷺ they will have to face a day of reckoning when misery, shame and ignominy will be their lot. The righteous believers, however, will reside in Gardens of Bliss, their faces beaming with joy and happiness.

يَوْمَ يَفِرُّ‌ الْمَرْ‌ءُ مِنْ أَخِيهِ (the Day when one will flee from his brother...80:34). This depicts the scene when all the people will have gathered in the Plain of Gathering. Each person will be worried about himself, and the situation will be so horrifying and tense that it will make people heedless of anything around them. In the world, there are relationships between people that make one willing to lay down his life for the other, but on the Day of Resurrection there will be such horror and chaos that they will be unable to take care of anyone. In fact, even if one sees the other in front of him, he will turn away from him. They will try to flee from their brothers, from their mothers and fathers, from their spouses and their children. They will not be able to help any of them in the Hereafter, despite the natural attachment they had with them in the world. Normally, one is more anxious in this world about his parents than about his brothers, and he is more anxious about his wife and children than about his parents. Keeping this in view, the relationships, in the present verse, are arranged from lower order to higher order. The Chapter ends on a note of warning to disbelievers that if they reject the Qur’ anic message and persist in opposition to the Holy Prophet ﷺ they will have to face a day of reckoning when misery, shame and ignominy will be their lot. The righteous believers, however, will reside in Gardens of Bliss, their faces beaming with joy and happiness.

يَوْمَ يَفِرُّ‌ الْمَرْ‌ءُ مِنْ أَخِيهِ (the Day when one will flee from his brother...80:34). This depicts the scene when all the people will have gathered in the Plain of Gathering. Each person will be worried about himself, and the situation will be so horrifying and tense that it will make people heedless of anything around them. In the world, there are relationships between people that make one willing to lay down his life for the other, but on the Day of Resurrection there will be such horror and chaos that they will be unable to take care of anyone. In fact, even if one sees the other in front of him, he will turn away from him. They will try to flee from their brothers, from their mothers and fathers, from their spouses and their children. They will not be able to help any of them in the Hereafter, despite the natural attachment they had with them in the world. Normally, one is more anxious in this world about his parents than about his brothers, and he is more anxious about his wife and children than about his parents. Keeping this in view, the relationships, in the present verse, are arranged from lower order to higher order. The Chapter ends on a note of warning to disbelievers that if they reject the Qur’ anic message and persist in opposition to the Holy Prophet ﷺ they will have to face a day of reckoning when misery, shame and ignominy will be their lot. The righteous believers, however, will reside in Gardens of Bliss, their faces beaming with joy and happiness.

يَوْمَ يَفِرُّ‌ الْمَرْ‌ءُ مِنْ أَخِيهِ (the Day when one will flee from his brother...80:34). This depicts the scene when all the people will have gathered in the Plain of Gathering. Each person will be worried about himself, and the situation will be so horrifying and tense that it will make people heedless of anything around them. In the world, there are relationships between people that make one willing to lay down his life for the other, but on the Day of Resurrection there will be such horror and chaos that they will be unable to take care of anyone. In fact, even if one sees the other in front of him, he will turn away from him. They will try to flee from their brothers, from their mothers and fathers, from their spouses and their children. They will not be able to help any of them in the Hereafter, despite the natural attachment they had with them in the world. Normally, one is more anxious in this world about his parents than about his brothers, and he is more anxious about his wife and children than about his parents. Keeping this in view, the relationships, in the present verse, are arranged from lower order to higher order. The Chapter ends on a note of warning to disbelievers that if they reject the Qur’ anic message and persist in opposition to the Holy Prophet ﷺ they will have to face a day of reckoning when misery, shame and ignominy will be their lot. The righteous believers, however, will reside in Gardens of Bliss, their faces beaming with joy and happiness.

يَوْمَ يَفِرُّ‌ الْمَرْ‌ءُ مِنْ أَخِيهِ (the Day when one will flee from his brother...80:34). This depicts the scene when all the people will have gathered in the Plain of Gathering. Each person will be worried about himself, and the situation will be so horrifying and tense that it will make people heedless of anything around them. In the world, there are relationships between people that make one willing to lay down his life for the other, but on the Day of Resurrection there will be such horror and chaos that they will be unable to take care of anyone. In fact, even if one sees the other in front of him, he will turn away from him. They will try to flee from their brothers, from their mothers and fathers, from their spouses and their children. They will not be able to help any of them in the Hereafter, despite the natural attachment they had with them in the world. Normally, one is more anxious in this world about his parents than about his brothers, and he is more anxious about his wife and children than about his parents. Keeping this in view, the relationships, in the present verse, are arranged from lower order to higher order. The Chapter ends on a note of warning to disbelievers that if they reject the Qur’ anic message and persist in opposition to the Holy Prophet ﷺ they will have to face a day of reckoning when misery, shame and ignominy will be their lot. The righteous believers, however, will reside in Gardens of Bliss, their faces beaming with joy and happiness.

يَوْمَ يَفِرُّ‌ الْمَرْ‌ءُ مِنْ أَخِيهِ (the Day when one will flee from his brother...80:34). This depicts the scene when all the people will have gathered in the Plain of Gathering. Each person will be worried about himself, and the situation will be so horrifying and tense that it will make people heedless of anything around them. In the world, there are relationships between people that make one willing to lay down his life for the other, but on the Day of Resurrection there will be such horror and chaos that they will be unable to take care of anyone. In fact, even if one sees the other in front of him, he will turn away from him. They will try to flee from their brothers, from their mothers and fathers, from their spouses and their children. They will not be able to help any of them in the Hereafter, despite the natural attachment they had with them in the world. Normally, one is more anxious in this world about his parents than about his brothers, and he is more anxious about his wife and children than about his parents. Keeping this in view, the relationships, in the present verse, are arranged from lower order to higher order. The Chapter ends on a note of warning to disbelievers that if they reject the Qur’ anic message and persist in opposition to the Holy Prophet ﷺ they will have to face a day of reckoning when misery, shame and ignominy will be their lot. The righteous believers, however, will reside in Gardens of Bliss, their faces beaming with joy and happiness.

Commentary إِذَا الشَّمْسُ كُوِّرَ‌تْ (When the sun will be folded up...81:1) The word kawwara is derived from Takwir which denotes for the sun 'to lose its light'.1 Sayyidna Hasan Basri (رح) has attached this interpretation to it. Another sense of the word is 'to cause to fall'. Rabi` Ibn Khaitham assigns the following interpretation to this verse: The Sun will be thrown into the ocean, and as a result of its heat the entire ocean will turn into fire. The two interpretations are not contradictory. They may be reconciled thus: first, its light will be put off and then it may be thrown into the ocean. Sahih of Bukhari records from Sayyidna Abu Huharirah ؓ that the Holy Prophet ﷺ said that on the Day of Resurrection the Sun and the Moon would be thrown into the ocean. Musnad of Bazzar has the addition that they will be thrown into Hell. Ibn Abi Hatim, Ibn Abid-Dunya and Abush-Shaikh stated that on the Day of Resurrection Allah will throw the Sun, the Moon and all stars into the ocean. Then a violent wind will blow over them, as a result of which the entire ocean will turn into fire. Thus it is correct to say that the Sun and the Moon will be put into the ocean. It is likewise correct to say that they will be put into Hell, because the entire ocean at that time will have been turned into Hell. [ Derived from Mazhari and Qurtubi ] (1) Another meaning of Takwir is 'to fold', and the translation in the text is based on this meaning. The sense of folding the sun is that its function will come to an end, and it will lose its light. As such, it comes to mean same thing as mentioned in first interpretation. Muhammad Taqi Usmani

وَإِذَا النُّجُومُ انكَدَرَ‌تْ (and when the stars will swoop down...81:2). The word inkadarat is derived from inkidar and it denotes 'to fall'. The righteous predecessors have interpreted it thus. It signifies that all the stars from the sky will fall into the oceans as explained in the preceding verses.

وَإِذَا النُّجُومُ انكَدَرَ‌تْ (and when the stars will swoop down...81:2). The word inkadarat is derived from inkidar and it denotes 'to fall'. The righteous predecessors have interpreted it thus. It signifies that all the stars from the sky will fall into the oceans as explained in the preceding verses.

وَإِذَا الْعِشَارُ‌ عُطِّلَتْ (and when the ten-months pregnant she-camels will be abandoned...81:4). The Arabic word ` ishar is the plural of the word ` ushara' and is applied to she-camels having ten months pregnancy. Such she-camels were considered by the Arabs to be a very valuable asset, because they expected her to give birth to more camels and abundant milk. As such, they used to protect her and never left her free. The verse referring to this custom of the Arabs, who were the immediate addressees, depicts the horrible scene of the Doomsday when even the most favorite wealth, like such a she-camel, will be abandoned and neglected by its owners because of the calamity they will be facing.

وَإِذَا الْعِشَارُ‌ عُطِّلَتْ (and when the ten-months pregnant she-camels will be abandoned...81:4). The Arabic word ` ishar is the plural of the word ` ushara' and is applied to she-camels having ten months pregnancy. Such she-camels were considered by the Arabs to be a very valuable asset, because they expected her to give birth to more camels and abundant milk. As such, they used to protect her and never left her free. The verse referring to this custom of the Arabs, who were the immediate addressees, depicts the horrible scene of the Doomsday when even the most favorite wealth, like such a she-camel, will be abandoned and neglected by its owners because of the calamity they will be facing.

وَإِذَا الْبِحَارُ‌ سُجِّرَ‌تْ (and when the seas will be flared up...81:6). The word sujjirat is derived from tasfir and it signifies 'to set ablaze'. Sayyidna Ibn ` Abbas ؓ assigns this interpretation to the word in this context. Another sense of the word is 'to fill' and a third sense of the word is 'to mix or admix'. Some commentators have interpreted it in this sense. None of these interpretations is contradictory to each other. First, the salt and sweet water are admixed and the rivers are made to flow forth into the sea; then the seas will meet together and become one and having more water; then the seas will be set on fire; and then the Sun and the Moon and the stars will be thrown into the water. Then all the water will be turned into fire which will become part of Hell. [ Mazhari ]

وَإِذَا النُّفُوسُ زُوِّجَتْ (and when the people will be arranged in categories...81:7). It means that the people on the Plain of Gathering will be grouped, like with like, in terms of belief and deeds. Disbelievers will be grouped together and believers will be grouped together. There are differences between the deeds and habits of believers and there are differences between the deeds and habits of disbelievers. The non-believers will be regrouped according to their essential characteristics and the Muslims too will be regrouped according to their essential characteristics as is reported in Baihaqi on the authority of Sayyidna Nu` man Ibn Bashir ؓ that Sayyidna ` Umar Ibn Khattab ؓ said that the people doing similar deeds, good or bad, will be joined together. For example, the knowledgeable persons from among the Muslims who were serving Islamic studies will be made into one group; the people who devoted themselves for worship will be made into another group; the people performing jihad will be together, and the people whose main characteristic was to spend in charities will be gathered in one place. On the other hand, those who were involved in wicked activities like thieves, robbers, adulterers will also be assembled in their respective groups. Sayyidna ` Umar ؓ based this statement on the verse of the Holy Qur'an in which Allah says in Surah [ and you will be (divided into) three categories. (56:7) It is mentioned further in that Surah that out of the three categories, two will attain salvation who are named as the 'foremost' and 'people of the right' while another group, namely the 'people of the left' will be comprised of the infidels.

وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (and when the girl-child that was buried alive will be asked, for what sin she was killed...81:8) The word mau'udah is the girl-child buried alive. It was a common practice in pre-Islamic time of ignorance that people would take the birth of a girl as a matter of shame for their fathers, and therefore they would bury them alive as soon as they were born. Islam has abolished this barbaric practice completely. This verse, while depicting the scene of Resurrection, mentions that the girls who were buried alive will be questioned for what crime they were killed. Apparently, it seems that the question will be posed to the girl herself. This will give the victim an opportunity to prove her complete innocence and thus the perpetrators of this crime will be hauled up in the Divine Court of Justice, and will be duly punished for their wrongdoing. It is also possible that the question will be posed to the killers of the girls why they committed infanticide. Important Note In any case, one question may arise here: The day referred to in these verses is named as the 'Day of Requital' and the 'Day of Judgment'. This name itself sows that every person, on that day, will be put to a trial where he will be asked all sorts of questions about his deeds. Why has the Holy Qur'an, at this place, singled out only the question asked about the girl that was buried alive. Carefully considered, it would appear that such a girl was the victim of the barbarism of her own parents. As such, there was no one to raise a plaint against such a brutal act, and to demand retaliation, especially when she was buried secretly with no evidence left. The verse, therefore, signifies that on the Day of Reckoning, even those criminals will be exposed and hauled up in the Divine Court of Justice against whom there was no evidence, nor was there anyone who could stand up on their behalf to demand justice. Allah knows best! Abortion after Four Months is Tantamount to Infanticide Ruling [ 1] Burying alive infants or killing them is a major sin and a heinous brutality. Aborting a foetus after four months falls under the same category in Shari` ah, because within four months the foetus receives the soul and treated as a living human being. Likewise, if a person strikes on the stomach of a pregnant woman which causes the baby to abort, then, according to the common consent of the Muslim jurists, it would be incumbent upon him to set free a slave or pay its price in blood-wit or diyah. If the baby was alive at the time of aborting and then died, full diyah will be incumbent. Abortion before four months is also unlawful, except in cases of necessity, but compared to the first case, it is a sin of lesser degree, because it does not amount to killing of a living human being clearly. Ruling [ 2]: Birth Control Birth control, whose many forms are invented today, is also termed by the Holy Prophet ﷺ as 'hidden infanticide' in a hadith reported by Muslim from Judhamah bint Wahb ؓ . There are, however, some ahadith in which the Holy Prophet ﷺ is reported to have allowed ` azl (coitus interruptus) or to have observed silence when asked about it, which is a sign of permissibility of such an act. But it should be remembered that its permissibility is restricted to genuine needs, and that too in a way that productivity of the woman is not permanently blocked. [ Mazhari ]. The present-day medical science has invented some measures that prevent pregnancy forever. The Shari'ah does not permit such measures under any circumstances. Allah knows best!

وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (and when the girl-child that was buried alive will be asked, for what sin she was killed...81:8) The word mau'udah is the girl-child buried alive. It was a common practice in pre-Islamic time of ignorance that people would take the birth of a girl as a matter of shame for their fathers, and therefore they would bury them alive as soon as they were born. Islam has abolished this barbaric practice completely. This verse, while depicting the scene of Resurrection, mentions that the girls who were buried alive will be questioned for what crime they were killed. Apparently, it seems that the question will be posed to the girl herself. This will give the victim an opportunity to prove her complete innocence and thus the perpetrators of this crime will be hauled up in the Divine Court of Justice, and will be duly punished for their wrongdoing. It is also possible that the question will be posed to the killers of the girls why they committed infanticide. Important Note In any case, one question may arise here: The day referred to in these verses is named as the 'Day of Requital' and the 'Day of Judgment'. This name itself sows that every person, on that day, will be put to a trial where he will be asked all sorts of questions about his deeds. Why has the Holy Qur'an, at this place, singled out only the question asked about the girl that was buried alive. Carefully considered, it would appear that such a girl was the victim of the barbarism of her own parents. As such, there was no one to raise a plaint against such a brutal act, and to demand retaliation, especially when she was buried secretly with no evidence left. The verse, therefore, signifies that on the Day of Reckoning, even those criminals will be exposed and hauled up in the Divine Court of Justice against whom there was no evidence, nor was there anyone who could stand up on their behalf to demand justice. Allah knows best! Abortion after Four Months is Tantamount to Infanticide Ruling [ 1] Burying alive infants or killing them is a major sin and a heinous brutality. Aborting a foetus after four months falls under the same category in Shari` ah, because within four months the foetus receives the soul and treated as a living human being. Likewise, if a person strikes on the stomach of a pregnant woman which causes the baby to abort, then, according to the common consent of the Muslim jurists, it would be incumbent upon him to set free a slave or pay its price in blood-wit or diyah. If the baby was alive at the time of aborting and then died, full diyah will be incumbent. Abortion before four months is also unlawful, except in cases of necessity, but compared to the first case, it is a sin of lesser degree, because it does not amount to killing of a living human being clearly. Ruling [ 2]: Birth Control Birth control, whose many forms are invented today, is also termed by the Holy Prophet ﷺ as 'hidden infanticide' in a hadith reported by Muslim from Judhamah bint Wahb ؓ . There are, however, some ahadith in which the Holy Prophet ﷺ is reported to have allowed ` azl (coitus interruptus) or to have observed silence when asked about it, which is a sign of permissibility of such an act. But it should be remembered that its permissibility is restricted to genuine needs, and that too in a way that productivity of the woman is not permanently blocked. [ Mazhari ]. The present-day medical science has invented some measures that prevent pregnancy forever. The Shari'ah does not permit such measures under any circumstances. Allah knows best!

وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (and when the girl-child that was buried alive will be asked, for what sin she was killed...81:8) The word mau'udah is the girl-child buried alive. It was a common practice in pre-Islamic time of ignorance that people would take the birth of a girl as a matter of shame for their fathers, and therefore they would bury them alive as soon as they were born. Islam has abolished this barbaric practice completely. This verse, while depicting the scene of Resurrection, mentions that the girls who were buried alive will be questioned for what crime they were killed. Apparently, it seems that the question will be posed to the girl herself. This will give the victim an opportunity to prove her complete innocence and thus the perpetrators of this crime will be hauled up in the Divine Court of Justice, and will be duly punished for their wrongdoing. It is also possible that the question will be posed to the killers of the girls why they committed infanticide. Important Note In any case, one question may arise here: The day referred to in these verses is named as the 'Day of Requital' and the 'Day of Judgment'. This name itself sows that every person, on that day, will be put to a trial where he will be asked all sorts of questions about his deeds. Why has the Holy Qur'an, at this place, singled out only the question asked about the girl that was buried alive. Carefully considered, it would appear that such a girl was the victim of the barbarism of her own parents. As such, there was no one to raise a plaint against such a brutal act, and to demand retaliation, especially when she was buried secretly with no evidence left. The verse, therefore, signifies that on the Day of Reckoning, even those criminals will be exposed and hauled up in the Divine Court of Justice against whom there was no evidence, nor was there anyone who could stand up on their behalf to demand justice. Allah knows best! Abortion after Four Months is Tantamount to Infanticide Ruling [ 1] Burying alive infants or killing them is a major sin and a heinous brutality. Aborting a foetus after four months falls under the same category in Shari` ah, because within four months the foetus receives the soul and treated as a living human being. Likewise, if a person strikes on the stomach of a pregnant woman which causes the baby to abort, then, according to the common consent of the Muslim jurists, it would be incumbent upon him to set free a slave or pay its price in blood-wit or diyah. If the baby was alive at the time of aborting and then died, full diyah will be incumbent. Abortion before four months is also unlawful, except in cases of necessity, but compared to the first case, it is a sin of lesser degree, because it does not amount to killing of a living human being clearly. Ruling [ 2]: Birth Control Birth control, whose many forms are invented today, is also termed by the Holy Prophet ﷺ as 'hidden infanticide' in a hadith reported by Muslim from Judhamah bint Wahb ؓ . There are, however, some ahadith in which the Holy Prophet ﷺ is reported to have allowed ` azl (coitus interruptus) or to have observed silence when asked about it, which is a sign of permissibility of such an act. But it should be remembered that its permissibility is restricted to genuine needs, and that too in a way that productivity of the woman is not permanently blocked. [ Mazhari ]. The present-day medical science has invented some measures that prevent pregnancy forever. The Shari'ah does not permit such measures under any circumstances. Allah knows best!

وَإِذَا السَّمَاءُ كُشِطَتْ (and when the sky will be stripped off...81:11) The word kushitat is derived from kasht, and it literally means 'to strip off the skin of an animal. Probably, this condition will prevail at the first blowing of the Horn, which will happen in this world. The stars, the Sun and the Moon that contributed to the beauty of the sky will all lose their light and lustre and will be thrown into the ocean. The outlook of the sky will be changed. This phenomenon is termed in this verse as: 'The sky will be stripped off. Some commentators interpret the word kasht in the sense of 'folding up'. The verse, according to them, purports to say that the sky that surrounds the upper atmosphere over our heads will be folded up.

وَإِذَا السَّمَاءُ كُشِطَتْ (and when the sky will be stripped off...81:11) The word kushitat is derived from kasht, and it literally means 'to strip off the skin of an animal. Probably, this condition will prevail at the first blowing of the Horn, which will happen in this world. The stars, the Sun and the Moon that contributed to the beauty of the sky will all lose their light and lustre and will be thrown into the ocean. The outlook of the sky will be changed. This phenomenon is termed in this verse as: 'The sky will be stripped off. Some commentators interpret the word kasht in the sense of 'folding up'. The verse, according to them, purports to say that the sky that surrounds the upper atmosphere over our heads will be folded up.

وَإِذَا السَّمَاءُ كُشِطَتْ (and when the sky will be stripped off...81:11) The word kushitat is derived from kasht, and it literally means 'to strip off the skin of an animal. Probably, this condition will prevail at the first blowing of the Horn, which will happen in this world. The stars, the Sun and the Moon that contributed to the beauty of the sky will all lose their light and lustre and will be thrown into the ocean. The outlook of the sky will be changed. This phenomenon is termed in this verse as: 'The sky will be stripped off. Some commentators interpret the word kasht in the sense of 'folding up'. The verse, according to them, purports to say that the sky that surrounds the upper atmosphere over our heads will be folded up.

عَلِمَتْ نَفْسٌ مَّا أَحْضَرَ‌تْ (then everyone will know what he [ or she ] has put forward... 81:14). It means that when Resurrection, with all the horrors mentioned above, will take place, man will realise what he has brought with him. The word 'what' here refers to his good and bad deeds, all of which will be in front of him, either in the form of the Record of Deeds that will be given in his hands or his deeds will assume a specific body shape as is understood from certain Traditions. Allah knows best! Having described the horrors of Resurrection, and the accountability of deeds, Allah swears an oath by a few stars to confirms that the Qur'an is the truth that has been sent down, fully protected from any interruption or distortion, and that the Prophet ﷺ who has received it is a great personality, and the angel (Jibra'il علیہ السلام) who descended with it was known to him before hand. Therefore, there can be no room for any doubt about its veracity. The verses here swear an oath by five stars which the ancient Greeks called khamsah mutahayyirah or 'the five wandering stars', since they seemed to stray irregularly across the sky. At times they are seen moving from East to West, and at others, from West to East. Different reasons have been assigned to their irregular movements. The ancient Greeks hold several contradictory explanations for this. The research of modern scientists concurs with some of the ancient philosophers, and differs from some others. The Creator alone knows the truth and reality. The scientists merely guess and conjecture which may be wrong. The Qur'an has, therefore, not involved its readers in such a useless debate. Allah showed us what was beneficial, that is, to observe the Divine Omnipotence, His Consummate Wisdom and to repose our faith in Him.

عَلِمَتْ نَفْسٌ مَّا أَحْضَرَ‌تْ (then everyone will know what he [ or she ] has put forward... 81:14). It means that when Resurrection, with all the horrors mentioned above, will take place, man will realise what he has brought with him. The word 'what' here refers to his good and bad deeds, all of which will be in front of him, either in the form of the Record of Deeds that will be given in his hands or his deeds will assume a specific body shape as is understood from certain Traditions. Allah knows best! Having described the horrors of Resurrection, and the accountability of deeds, Allah swears an oath by a few stars to confirms that the Qur'an is the truth that has been sent down, fully protected from any interruption or distortion, and that the Prophet ﷺ who has received it is a great personality, and the angel (Jibra'il علیہ السلام) who descended with it was known to him before hand. Therefore, there can be no room for any doubt about its veracity. The verses here swear an oath by five stars which the ancient Greeks called khamsah mutahayyirah or 'the five wandering stars', since they seemed to stray irregularly across the sky. At times they are seen moving from East to West, and at others, from West to East. Different reasons have been assigned to their irregular movements. The ancient Greeks hold several contradictory explanations for this. The research of modern scientists concurs with some of the ancient philosophers, and differs from some others. The Creator alone knows the truth and reality. The scientists merely guess and conjecture which may be wrong. The Qur'an has, therefore, not involved its readers in such a useless debate. Allah showed us what was beneficial, that is, to observe the Divine Omnipotence, His Consummate Wisdom and to repose our faith in Him.

عَلِمَتْ نَفْسٌ مَّا أَحْضَرَ‌تْ (then everyone will know what he [ or she ] has put forward... 81:14). It means that when Resurrection, with all the horrors mentioned above, will take place, man will realise what he has brought with him. The word 'what' here refers to his good and bad deeds, all of which will be in front of him, either in the form of the Record of Deeds that will be given in his hands or his deeds will assume a specific body shape as is understood from certain Traditions. Allah knows best! Having described the horrors of Resurrection, and the accountability of deeds, Allah swears an oath by a few stars to confirms that the Qur'an is the truth that has been sent down, fully protected from any interruption or distortion, and that the Prophet ﷺ who has received it is a great personality, and the angel (Jibra'il علیہ السلام) who descended with it was known to him before hand. Therefore, there can be no room for any doubt about its veracity. The verses here swear an oath by five stars which the ancient Greeks called khamsah mutahayyirah or 'the five wandering stars', since they seemed to stray irregularly across the sky. At times they are seen moving from East to West, and at others, from West to East. Different reasons have been assigned to their irregular movements. The ancient Greeks hold several contradictory explanations for this. The research of modern scientists concurs with some of the ancient philosophers, and differs from some others. The Creator alone knows the truth and reality. The scientists merely guess and conjecture which may be wrong. The Qur'an has, therefore, not involved its readers in such a useless debate. Allah showed us what was beneficial, that is, to observe the Divine Omnipotence, His Consummate Wisdom and to repose our faith in Him.

عَلِمَتْ نَفْسٌ مَّا أَحْضَرَ‌تْ (then everyone will know what he [ or she ] has put forward... 81:14). It means that when Resurrection, with all the horrors mentioned above, will take place, man will realise what he has brought with him. The word 'what' here refers to his good and bad deeds, all of which will be in front of him, either in the form of the Record of Deeds that will be given in his hands or his deeds will assume a specific body shape as is understood from certain Traditions. Allah knows best! Having described the horrors of Resurrection, and the accountability of deeds, Allah swears an oath by a few stars to confirms that the Qur'an is the truth that has been sent down, fully protected from any interruption or distortion, and that the Prophet ﷺ who has received it is a great personality, and the angel (Jibra'il علیہ السلام) who descended with it was known to him before hand. Therefore, there can be no room for any doubt about its veracity. The verses here swear an oath by five stars which the ancient Greeks called khamsah mutahayyirah or 'the five wandering stars', since they seemed to stray irregularly across the sky. At times they are seen moving from East to West, and at others, from West to East. Different reasons have been assigned to their irregular movements. The ancient Greeks hold several contradictory explanations for this. The research of modern scientists concurs with some of the ancient philosophers, and differs from some others. The Creator alone knows the truth and reality. The scientists merely guess and conjecture which may be wrong. The Qur'an has, therefore, not involved its readers in such a useless debate. Allah showed us what was beneficial, that is, to observe the Divine Omnipotence, His Consummate Wisdom and to repose our faith in Him.

عَلِمَتْ نَفْسٌ مَّا أَحْضَرَ‌تْ (then everyone will know what he [ or she ] has put forward... 81:14). It means that when Resurrection, with all the horrors mentioned above, will take place, man will realise what he has brought with him. The word 'what' here refers to his good and bad deeds, all of which will be in front of him, either in the form of the Record of Deeds that will be given in his hands or his deeds will assume a specific body shape as is understood from certain Traditions. Allah knows best! Having described the horrors of Resurrection, and the accountability of deeds, Allah swears an oath by a few stars to confirms that the Qur'an is the truth that has been sent down, fully protected from any interruption or distortion, and that the Prophet ﷺ who has received it is a great personality, and the angel (Jibra'il علیہ السلام) who descended with it was known to him before hand. Therefore, there can be no room for any doubt about its veracity. The verses here swear an oath by five stars which the ancient Greeks called khamsah mutahayyirah or 'the five wandering stars', since they seemed to stray irregularly across the sky. At times they are seen moving from East to West, and at others, from West to East. Different reasons have been assigned to their irregular movements. The ancient Greeks hold several contradictory explanations for this. The research of modern scientists concurs with some of the ancient philosophers, and differs from some others. The Creator alone knows the truth and reality. The scientists merely guess and conjecture which may be wrong. The Qur'an has, therefore, not involved its readers in such a useless debate. Allah showed us what was beneficial, that is, to observe the Divine Omnipotence, His Consummate Wisdom and to repose our faith in Him.

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words; عَلَّمَهُ شَدِيدُ الْقُوَىٰ It is taught to him by one (angel) of strong faculties.[ 53:5) It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof. Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ . In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels. (And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane. وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows: The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him. Al-hamdulillah The Commentary on Surah At-Takwir Ends here

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words; عَلَّمَهُ شَدِيدُ الْقُوَىٰ It is taught to him by one (angel) of strong faculties.[ 53:5) It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof. Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ . In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels. (And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane. وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows: The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him. Al-hamdulillah The Commentary on Surah At-Takwir Ends here

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words; عَلَّمَهُ شَدِيدُ الْقُوَىٰ It is taught to him by one (angel) of strong faculties.[ 53:5) It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof. Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ . In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels. (And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane. وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows: The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him. Al-hamdulillah The Commentary on Surah At-Takwir Ends here

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words; عَلَّمَهُ شَدِيدُ الْقُوَىٰ It is taught to him by one (angel) of strong faculties.[ 53:5) It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof. Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ . In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels. (And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane. وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows: The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him. Al-hamdulillah The Commentary on Surah At-Takwir Ends here

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words; عَلَّمَهُ شَدِيدُ الْقُوَىٰ It is taught to him by one (angel) of strong faculties.[ 53:5) It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof. Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ . In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels. (And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane. وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows: The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him. Al-hamdulillah The Commentary on Surah At-Takwir Ends here

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words; عَلَّمَهُ شَدِيدُ الْقُوَىٰ It is taught to him by one (angel) of strong faculties.[ 53:5) It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof. Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ . In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels. (And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane. وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows: The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him. Al-hamdulillah The Commentary on Surah At-Takwir Ends here

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words; عَلَّمَهُ شَدِيدُ الْقُوَىٰ It is taught to him by one (angel) of strong faculties.[ 53:5) It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof. Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ . In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels. (And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane. وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows: The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him. Al-hamdulillah The Commentary on Surah At-Takwir Ends here

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words; عَلَّمَهُ شَدِيدُ الْقُوَىٰ It is taught to him by one (angel) of strong faculties.[ 53:5) It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof. Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ . In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels. (And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane. وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows: The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him. Al-hamdulillah The Commentary on Surah At-Takwir Ends here

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words; عَلَّمَهُ شَدِيدُ الْقُوَىٰ It is taught to him by one (angel) of strong faculties.[ 53:5) It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof. Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ . In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels. (And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane. وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows: The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him. Al-hamdulillah The Commentary on Surah At-Takwir Ends here

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words; عَلَّمَهُ شَدِيدُ الْقُوَىٰ It is taught to him by one (angel) of strong faculties.[ 53:5) It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof. Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ . In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels. (And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane. وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows: The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him. Al-hamdulillah The Commentary on Surah At-Takwir Ends here

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words; عَلَّمَهُ شَدِيدُ الْقُوَىٰ It is taught to him by one (angel) of strong faculties.[ 53:5) It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof. Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ . In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels. (And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane. وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows: The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him. Al-hamdulillah The Commentary on Surah At-Takwir Ends here

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words; عَلَّمَهُ شَدِيدُ الْقُوَىٰ It is taught to him by one (angel) of strong faculties.[ 53:5) It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof. Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ . In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels. (And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane. وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows: The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him. Al-hamdulillah The Commentary on Surah At-Takwir Ends here

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words; عَلَّمَهُ شَدِيدُ الْقُوَىٰ It is taught to him by one (angel) of strong faculties.[ 53:5) It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof. Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ . In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels. (And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane. وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows: The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him. Al-hamdulillah The Commentary on Surah At-Takwir Ends here

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words; عَلَّمَهُ شَدِيدُ الْقُوَىٰ It is taught to him by one (angel) of strong faculties.[ 53:5) It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof. Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ . In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels. (And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane. وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows: The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him. Al-hamdulillah The Commentary on Surah At-Takwir Ends here

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words; عَلَّمَهُ شَدِيدُ الْقُوَىٰ It is taught to him by one (angel) of strong faculties.[ 53:5) It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof. Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ . In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels. (And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane. وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows: The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him. Al-hamdulillah The Commentary on Surah At-Takwir Ends here

Commentary عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَ‌تْ (...then one will know what he sent ahead and what he left behind....82:5) In the preceding verses [ 1-4] of the Surah, Allah depicts the scene of the Day of Judgment that when the sky splits, the stars fall, the seas are poured forth [ i.e. the fresh and salt water bodies will merge to form one mass of water ] and the graves are overturned [ i.e. corpses will emerge from their graves ], every soul shall come to know what it had sent ahead and what it had left behind. The phrase 'what he sent ahead' means the good or evil act which he has done in his life; and the phrase 'what he left behind' means what he failed to do or refrained from doing. It is also possible that 'what he sent ahead' refers to the acts he has done himself, and 'what he left behind' refers to the acts one has not done himself, but he has laid down a custom in the society. The Holy Prophet ﷺ is reported to have said: "If anyone establishes a good tradition in Islam, he will have a reward for it and the equivalent of the rewards of those who act upon it after him, without theirs being diminished in any respect; but he who establishes a bad custom in Islam will bear the responsibility of it and the responsibility of those who act upon it after him, without theirs being diminished in any respect." This subject was dealt with earlier under the following verse: يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ 'Man will be informed of what he sent ahead and what he left behind. [ 75:13] '

‌ يَا أَيُّهَا الْإِنسَانُ مَا غَرَّ‌كَ (0 man! at has deceived you about your Gracious Lord...82:6) The opening of the Surah mentions the violent events that will take place at the end of this worldly life, and the current set of verses reminds us of the inceptive stages of our creation. The sum total of the verses purport to say that if man had considered carefully, he would have believed in Allah and His Messenger ﷺ ، and he would not have deviated a hair's breadth from Divine injunctions, but he slumped into heedlessness and forgetfulness. In the present verse, he is reprimanded by a rhetorical question and by means of gentle remonstrance as to what has lured him away from His Gracious Lord, and led him to disobedience, despite he knows his beginning, and he knows his end. The verse further goes on to remind man of the inceptive stages of his creation. First, it says: خَلَقَكَ فَسَوَّاكَ (who created you, then perfected you...82:7). The sense is that not only did Allah create man, but He also perfected his creation and proportioned his body, limbs and organs. Every limb and organ is well placed. The body, height, length and breadth of every limb are kept in harmony, symmetry and balance. Any deviation from the symmetrical construction of the human body, the organs will become dysfunctional. Then the verse says: فَعَدَلَكَ (...then brought you in due proportion?...82:7). Man is granted such symmetry, harmony and balance that no other animal in the world is granted to that degree. Along with physical and physiological symmetry and harmony, he has been granted well-balanced disposition, despite the fact that man is made up of opposing humours - blood, phlegm, black bile and yellow bile. Some are hot and others are cold, and yet the perfect wisdom of Allah prepared a well-balanced disposition. Thereafter a third characteristic is mentioned as follows:

‌ يَا أَيُّهَا الْإِنسَانُ مَا غَرَّ‌كَ (0 man! at has deceived you about your Gracious Lord...82:6) The opening of the Surah mentions the violent events that will take place at the end of this worldly life, and the current set of verses reminds us of the inceptive stages of our creation. The sum total of the verses purport to say that if man had considered carefully, he would have believed in Allah and His Messenger ﷺ ، and he would not have deviated a hair's breadth from Divine injunctions, but he slumped into heedlessness and forgetfulness. In the present verse, he is reprimanded by a rhetorical question and by means of gentle remonstrance as to what has lured him away from His Gracious Lord, and led him to disobedience, despite he knows his beginning, and he knows his end. The verse further goes on to remind man of the inceptive stages of his creation. First, it says: خَلَقَكَ فَسَوَّاكَ (who created you, then perfected you...82:7). The sense is that not only did Allah create man, but He also perfected his creation and proportioned his body, limbs and organs. Every limb and organ is well placed. The body, height, length and breadth of every limb are kept in harmony, symmetry and balance. Any deviation from the symmetrical construction of the human body, the organs will become dysfunctional. Then the verse says: فَعَدَلَكَ (...then brought you in due proportion?...82:7). Man is granted such symmetry, harmony and balance that no other animal in the world is granted to that degree. Along with physical and physiological symmetry and harmony, he has been granted well-balanced disposition, despite the fact that man is made up of opposing humours - blood, phlegm, black bile and yellow bile. Some are hot and others are cold, and yet the perfect wisdom of Allah prepared a well-balanced disposition. Thereafter a third characteristic is mentioned as follows:

فِي أَيِّ صُورَ‌ةٍ مَّا شَاءَ رَ‌كَّبَكَ (He composed you in whichever form He willed....82:8). This is to indicate that since the basic structure of all human beings is the same, it was expected that the zillions of members of the human society would have shared the same shape, size and features, but the perfect mastery and the wonderful acumen of the Supreme Creator has created them so differently that each one of them has its own unique features that make him clearly distinct from all others, and no one is confused with another. Having stated the creative acumen of the Great Creator, the verse states: يَا أَيُّهَا الْإِنسَانُ مَا غَرَّ‌كَ بِرَ‌بِّكَ الْكَرِ‌يمِ (0 man! What has deceived you about your Gracious Lord,...82:6). Allah has endowed man with such natural faculties and abilities that every limb and every joint of his body was enough to remind him of His Creator, and to make him obedient. But he is lured away from his gracious Lord, has forgotten Him and disobeyed Him. The question is: How did he forget his Lord, how did he become heedless of Him, and how is he lured away from his Lord? On this occasion, the adjective karim (Gracious) used for the 'Lord' points to the answer. The reason for such an ungrateful attitude is that Allah is Gracious and does not punish man immediately after his committing a sin. Rather, his sustenance, welfare and well-being, and worldly comforts [ and pleasures ] are not curtailed. He misinterprets Allah's magnanimity, and thus falls into deception. If man were to think rationally, he would adopt a grateful attitude and obedient behaviour, rather than adopting an ungrateful attitude and impudent behaviour. Sayyidna Hasan Al-Basri (رح) says: کم من مغرور تحت السّتر و ھو لا یشعر 'How many humans are there whose faults are put [ by Allah ] under cover, (i.e. He did not disgrace them), yet they do not appreciate (and are deluded by His grace.'

فِي أَيِّ صُورَ‌ةٍ مَّا شَاءَ رَ‌كَّبَكَ (He composed you in whichever form He willed....82:8). This is to indicate that since the basic structure of all human beings is the same, it was expected that the zillions of members of the human society would have shared the same shape, size and features, but the perfect mastery and the wonderful acumen of the Supreme Creator has created them so differently that each one of them has its own unique features that make him clearly distinct from all others, and no one is confused with another. Having stated the creative acumen of the Great Creator, the verse states: يَا أَيُّهَا الْإِنسَانُ مَا غَرَّ‌كَ بِرَ‌بِّكَ الْكَرِ‌يمِ (0 man! What has deceived you about your Gracious Lord,...82:6). Allah has endowed man with such natural faculties and abilities that every limb and every joint of his body was enough to remind him of His Creator, and to make him obedient. But he is lured away from his gracious Lord, has forgotten Him and disobeyed Him. The question is: How did he forget his Lord, how did he become heedless of Him, and how is he lured away from his Lord? On this occasion, the adjective karim (Gracious) used for the 'Lord' points to the answer. The reason for such an ungrateful attitude is that Allah is Gracious and does not punish man immediately after his committing a sin. Rather, his sustenance, welfare and well-being, and worldly comforts [ and pleasures ] are not curtailed. He misinterprets Allah's magnanimity, and thus falls into deception. If man were to think rationally, he would adopt a grateful attitude and obedient behaviour, rather than adopting an ungrateful attitude and impudent behaviour. Sayyidna Hasan Al-Basri (رح) says: کم من مغرور تحت السّتر و ھو لا یشعر 'How many humans are there whose faults are put [ by Allah ] under cover, (i.e. He did not disgrace them), yet they do not appreciate (and are deluded by His grace.'

فِي أَيِّ صُورَ‌ةٍ مَّا شَاءَ رَ‌كَّبَكَ (He composed you in whichever form He willed....82:8). This is to indicate that since the basic structure of all human beings is the same, it was expected that the zillions of members of the human society would have shared the same shape, size and features, but the perfect mastery and the wonderful acumen of the Supreme Creator has created them so differently that each one of them has its own unique features that make him clearly distinct from all others, and no one is confused with another. Having stated the creative acumen of the Great Creator, the verse states: يَا أَيُّهَا الْإِنسَانُ مَا غَرَّ‌كَ بِرَ‌بِّكَ الْكَرِ‌يمِ (0 man! What has deceived you about your Gracious Lord,...82:6). Allah has endowed man with such natural faculties and abilities that every limb and every joint of his body was enough to remind him of His Creator, and to make him obedient. But he is lured away from his gracious Lord, has forgotten Him and disobeyed Him. The question is: How did he forget his Lord, how did he become heedless of Him, and how is he lured away from his Lord? On this occasion, the adjective karim (Gracious) used for the 'Lord' points to the answer. The reason for such an ungrateful attitude is that Allah is Gracious and does not punish man immediately after his committing a sin. Rather, his sustenance, welfare and well-being, and worldly comforts [ and pleasures ] are not curtailed. He misinterprets Allah's magnanimity, and thus falls into deception. If man were to think rationally, he would adopt a grateful attitude and obedient behaviour, rather than adopting an ungrateful attitude and impudent behaviour. Sayyidna Hasan Al-Basri (رح) says: کم من مغرور تحت السّتر و ھو لا یشعر 'How many humans are there whose faults are put [ by Allah ] under cover, (i.e. He did not disgrace them), yet they do not appreciate (and are deluded by His grace.'

فِي أَيِّ صُورَ‌ةٍ مَّا شَاءَ رَ‌كَّبَكَ (He composed you in whichever form He willed....82:8). This is to indicate that since the basic structure of all human beings is the same, it was expected that the zillions of members of the human society would have shared the same shape, size and features, but the perfect mastery and the wonderful acumen of the Supreme Creator has created them so differently that each one of them has its own unique features that make him clearly distinct from all others, and no one is confused with another. Having stated the creative acumen of the Great Creator, the verse states: يَا أَيُّهَا الْإِنسَانُ مَا غَرَّ‌كَ بِرَ‌بِّكَ الْكَرِ‌يمِ (0 man! What has deceived you about your Gracious Lord,...82:6). Allah has endowed man with such natural faculties and abilities that every limb and every joint of his body was enough to remind him of His Creator, and to make him obedient. But he is lured away from his gracious Lord, has forgotten Him and disobeyed Him. The question is: How did he forget his Lord, how did he become heedless of Him, and how is he lured away from his Lord? On this occasion, the adjective karim (Gracious) used for the 'Lord' points to the answer. The reason for such an ungrateful attitude is that Allah is Gracious and does not punish man immediately after his committing a sin. Rather, his sustenance, welfare and well-being, and worldly comforts [ and pleasures ] are not curtailed. He misinterprets Allah's magnanimity, and thus falls into deception. If man were to think rationally, he would adopt a grateful attitude and obedient behaviour, rather than adopting an ungrateful attitude and impudent behaviour. Sayyidna Hasan Al-Basri (رح) says: کم من مغرور تحت السّتر و ھو لا یشعر 'How many humans are there whose faults are put [ by Allah ] under cover, (i.e. He did not disgrace them), yet they do not appreciate (and are deluded by His grace.'

فِي أَيِّ صُورَ‌ةٍ مَّا شَاءَ رَ‌كَّبَكَ (He composed you in whichever form He willed....82:8). This is to indicate that since the basic structure of all human beings is the same, it was expected that the zillions of members of the human society would have shared the same shape, size and features, but the perfect mastery and the wonderful acumen of the Supreme Creator has created them so differently that each one of them has its own unique features that make him clearly distinct from all others, and no one is confused with another. Having stated the creative acumen of the Great Creator, the verse states: يَا أَيُّهَا الْإِنسَانُ مَا غَرَّ‌كَ بِرَ‌بِّكَ الْكَرِ‌يمِ (0 man! What has deceived you about your Gracious Lord,...82:6). Allah has endowed man with such natural faculties and abilities that every limb and every joint of his body was enough to remind him of His Creator, and to make him obedient. But he is lured away from his gracious Lord, has forgotten Him and disobeyed Him. The question is: How did he forget his Lord, how did he become heedless of Him, and how is he lured away from his Lord? On this occasion, the adjective karim (Gracious) used for the 'Lord' points to the answer. The reason for such an ungrateful attitude is that Allah is Gracious and does not punish man immediately after his committing a sin. Rather, his sustenance, welfare and well-being, and worldly comforts [ and pleasures ] are not curtailed. He misinterprets Allah's magnanimity, and thus falls into deception. If man were to think rationally, he would adopt a grateful attitude and obedient behaviour, rather than adopting an ungrateful attitude and impudent behaviour. Sayyidna Hasan Al-Basri (رح) says: کم من مغرور تحت السّتر و ھو لا یشعر 'How many humans are there whose faults are put [ by Allah ] under cover, (i.e. He did not disgrace them), yet they do not appreciate (and are deluded by His grace.'

إِنَّ الْأَبْرَ‌ارَ‌ لَفِي نَعِيمٍ وَإِنَّ الْفُجَّارَ‌ لَفِي جَحِيمٍ (Surely the righteous will be in bliss, and surely the sinners will be in Hell,...82:13-14). These two statements are connected with verse [ 5] above: عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَ‌تْ 'then one will know what he sent ahead and what he left behind. [ 5] ' The verse informs us that each person, on the Day of Reckoning, will know what he has done, and what will be the consequences of his deeds. The present verse says that the righteous will be in perfect bliss, while the sinners will be in a Blazing Fire of Hell.

إِنَّ الْأَبْرَ‌ارَ‌ لَفِي نَعِيمٍ وَإِنَّ الْفُجَّارَ‌ لَفِي جَحِيمٍ (Surely the righteous will be in bliss, and surely the sinners will be in Hell,...82:13-14). These two statements are connected with verse [ 5] above: عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَ‌تْ 'then one will know what he sent ahead and what he left behind. [ 5] ' The verse informs us that each person, on the Day of Reckoning, will know what he has done, and what will be the consequences of his deeds. The present verse says that the righteous will be in perfect bliss, while the sinners will be in a Blazing Fire of Hell.

إِنَّ الْأَبْرَ‌ارَ‌ لَفِي نَعِيمٍ وَإِنَّ الْفُجَّارَ‌ لَفِي جَحِيمٍ (Surely the righteous will be in bliss, and surely the sinners will be in Hell,...82:13-14). These two statements are connected with verse [ 5] above: عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَ‌تْ 'then one will know what he sent ahead and what he left behind. [ 5] ' The verse informs us that each person, on the Day of Reckoning, will know what he has done, and what will be the consequences of his deeds. The present verse says that the righteous will be in perfect bliss, while the sinners will be in a Blazing Fire of Hell.

وَمَا هُمْ عَنْهَا بِغَائِبِينَ (and they will not [ be able to ] keep away from it...82:16) The inmates of Hell will never be able to get away from it, because the torment will be eternal, as the concluding verse of the Surah asserts: لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا (A Day when no one [ with his own free will in the Plain of Gathering ] will have power to do anything for another! ). This does not negate intercession, because that will not happen with one's own free will, unless Allah grants permission to someone to intercede on someone's behalf, and then accepts the intercession. And all matters, on that Day, will belong to Allah (alone). [ 19] ' Allah knows best! Al-hamdulillah The Commentary on Surah Al-Infitar Ends here

وَمَا هُمْ عَنْهَا بِغَائِبِينَ (and they will not [ be able to ] keep away from it...82:16) The inmates of Hell will never be able to get away from it, because the torment will be eternal, as the concluding verse of the Surah asserts: لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا (A Day when no one [ with his own free will in the Plain of Gathering ] will have power to do anything for another! ). This does not negate intercession, because that will not happen with one's own free will, unless Allah grants permission to someone to intercede on someone's behalf, and then accepts the intercession. And all matters, on that Day, will belong to Allah (alone). [ 19] ' Allah knows best! Al-hamdulillah The Commentary on Surah Al-Infitar Ends here

وَمَا هُمْ عَنْهَا بِغَائِبِينَ (and they will not [ be able to ] keep away from it...82:16) The inmates of Hell will never be able to get away from it, because the torment will be eternal, as the concluding verse of the Surah asserts: لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا (A Day when no one [ with his own free will in the Plain of Gathering ] will have power to do anything for another! ). This does not negate intercession, because that will not happen with one's own free will, unless Allah grants permission to someone to intercede on someone's behalf, and then accepts the intercession. And all matters, on that Day, will belong to Allah (alone). [ 19] ' Allah knows best! Al-hamdulillah The Commentary on Surah Al-Infitar Ends here

وَمَا هُمْ عَنْهَا بِغَائِبِينَ (and they will not [ be able to ] keep away from it...82:16) The inmates of Hell will never be able to get away from it, because the torment will be eternal, as the concluding verse of the Surah asserts: لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا (A Day when no one [ with his own free will in the Plain of Gathering ] will have power to do anything for another! ). This does not negate intercession, because that will not happen with one's own free will, unless Allah grants permission to someone to intercede on someone's behalf, and then accepts the intercession. And all matters, on that Day, will belong to Allah (alone). [ 19] ' Allah knows best! Al-hamdulillah The Commentary on Surah Al-Infitar Ends here

Commentary According to Sayyidna ` Abdullah Ibn Masud ؓ ، Surah Tatfif was revealed in Makkah. Therefore, most of the copies of the Qur'an refer to it as the Makki Surah. According to Sayyidna Ibn ` Abbas ؓ ، Qatadah, Muqatil and Dahhak رحمۃ اللہ علیہم ، it is a Madani Surah, but only about eight verses are Makki. Imam Nasa'i (رح) transmits a narrative from Sayyidna Ibn ` Abbas ؓ that when the Holy Prophet ﷺ arrived in Madinah, the people of Madinah whose most transactions were based on measurements used to cheat and short measure. For this reason, Allah revealed the Surah. It is reported from Sayyidna Ibn ` Abbas ؓ that this is the first Surah that was revealed as soon as the Holy Prophet ﷺ arrived at Madinah. The reason is that it was a common practice in Madinah that the people used to be very strict in measuring when they had to receive something from others, but when they sold something, they used to cheat the buyers. After the revelation of this Surah, all of them abandoned this bad custom totally, and mended themselves in a way that they are now well-known in their honesty in weighing and measuring. (Reported by Hakim, Nasa'i, and Ibn Majah, with sound chain of narrators) وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to the curtailers...83:1) The word mutaffifin 'those who give short measure or weight' is derived from Tatfif 'to give short measure or short weight'. The Qur'anic expression 'Woe to the curtailers' is indicative of the injunction that this practice is prohibited. Tatjif has a Wider Scope The Qur'an and Sunnah have prohibited Tatfif which primarily signifies 'giving short measure and weight', because generally all transactions are carried out by things that can be measured or weighed. But the basic purpose of weighing or measuring is none else but to give a person what he deserves. It, therefore, indicates that the rule is not restricted to weights and measures only, but it includes all other means through which the rights of someone are evaluated, assessed or appraised. It is obligatory that all rights are given to the deserving persons in full, whether they are assessed by weight, measure, number or any other means. In terms of this concept of Tatfif, it is prohibited to give to any person less than his due. It is recorded in Muwatta' of Imam Malik that Sayyidna ` Umar Ibn-ul-Khattab ؓ saw a person curtailing [ cutting short ] his bowing and prostration postures in prayers, he said to him: لَقَد طَفَّفتَ 'You have committed Tatfif (curtailed the right) of Allah.' Having cited this statement of Sayyidna ` Umar Ibn-ul-Khattab ؓ ، Imam Malik (رح) formulates the following postulate: لکلّ شیءٍ 'Everything has a full due and a short measure.' This postulate can apply even to prayers, ablution, cleanliness and all the rights of Allah and the ways of worship. If someone is deficient in fulfilling these rights of Allah, he is guilty of Tatfif. Similarly if one cuts short human rights [ by failing to perform duties imposed upon him or keeping to the terms of agreement duly ], he is covered by the rule laid down by the verse regarding Tatfif. For example, if an employee has entered into a contract with the employer that he shall work for specified time, it is imperative for him to work for the stipulated hours. If he curtails the hours, he is guilty of Tatiff. Generally, people - even scholars - are lax in this matter. They do not regard curtailment of their obligations relating to service or labour as sin. May Allah protect us from it! HADITH: Sayyidna ` Abdullah Ibn ` Abbas ؓ has narrated that the Holy Prophet ﷺ has said: حمس بخمس 'There are five sins, for which there are five punishments.' [ 1] He who breaks his covenant, Allah will cause his enemy to subdue him. [ 2] The nation that abandons the sacred laws of Allah, and decides cases according to other laws, poverty will prevail commonly among them. [ 3] The nation among whom promiscuity and zina (fornication or adultery) becomes rampant, Allah will punish them with epidemics and endemic diseases. [ 4] Those who curtail measures and weights, Allah will cause famine to break out amongst them. and [ 5] Those who fail to pay their Zakah, Allah will withhold rain from them. [ Cited by Qurtubi who said that Al-Bazzar has narrated the over-all sense of this lzadith, though with different words; and Malik Ibn Anas has also narrated it from Ibn ` Umar ؓ ]. Tabarani narrates from Ibn ` Abbas ؓ that the Holy Prophet ﷺ said: "When it becomes rampant in a community to steal from the spoils of war, Allah will cast terror of enemies into their hearts; when usury becomes a common practice in a community, death becomes a frequent occurrence in that society; a community that gives short measure and weight, Allah cuts off their sustenance; those who decide against the truth, murder becomes common among them; and those who betray their agreement, Allah causes their enemies to prevail upon them." [ Malik has also transmitted it, but as a saying of Ibn ` Abbas ؓ . See Mazhari ]. Various Forms of Poverty, Famine and Curtailment of Sustenance The Hadith (cited above) states that people's 'sustenance' may be Cut Off as a punishment to short measuring: This can take different forms. They may be completely deprived of their sustenance; or sustenance may be available, but they may not be able to eat or use it, as it commonly happens nowadays in the case of many diseases. Likewise, 'famine' might take different forms: Items of necessity might be lacking; or they might be available abundantly, but it might be difficult to purchase them, because the prices are unbearably exorbitant, as is experienced nowadays. The Hadith says that in certain situations faqr will prevail in the society. Faqr is generally translated as 'poverty', but its real meaning in Arabic is 'being in need' or 'being dependent on someone'. Keeping this meaning in view, the situation of faqr pointed out in the Hadith is not confined to lack of money and other necessary things, but it also includes a situation where people depend on others in their business and other necessities of life. The more a person is in need of others, the greater is his degree of faqr. Let us consider the conditions of the present age. Man is bound by the most complicated laws that restrict his living, his movement and his intentions, so that he is unable to eat what he wants to eat, or utter what he wants to utter. He possesses money, but he is not free to buy of his choice from where he wants to. He is not free to undertake a journey [ or to travel ] as and when he wants to. He is bound so much by these restrictive laws that he has no choice but to follow the official procedure for which he has to flatter the officials [ at every level ] including the peons. Without this, life is difficult. This entire system of dependence on others is a part of faqr. This elaborate explanation should dispel the doubts that might apparently arise regarding the statement of the Hadith.

Commentary According to Sayyidna ` Abdullah Ibn Masud ؓ ، Surah Tatfif was revealed in Makkah. Therefore, most of the copies of the Qur'an refer to it as the Makki Surah. According to Sayyidna Ibn ` Abbas ؓ ، Qatadah, Muqatil and Dahhak رحمۃ اللہ علیہم ، it is a Madani Surah, but only about eight verses are Makki. Imam Nasa'i (رح) transmits a narrative from Sayyidna Ibn ` Abbas ؓ that when the Holy Prophet ﷺ arrived in Madinah, the people of Madinah whose most transactions were based on measurements used to cheat and short measure. For this reason, Allah revealed the Surah. It is reported from Sayyidna Ibn ` Abbas ؓ that this is the first Surah that was revealed as soon as the Holy Prophet ﷺ arrived at Madinah. The reason is that it was a common practice in Madinah that the people used to be very strict in measuring when they had to receive something from others, but when they sold something, they used to cheat the buyers. After the revelation of this Surah, all of them abandoned this bad custom totally, and mended themselves in a way that they are now well-known in their honesty in weighing and measuring. (Reported by Hakim, Nasa'i, and Ibn Majah, with sound chain of narrators) وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to the curtailers...83:1) The word mutaffifin 'those who give short measure or weight' is derived from Tatfif 'to give short measure or short weight'. The Qur'anic expression 'Woe to the curtailers' is indicative of the injunction that this practice is prohibited. Tatjif has a Wider Scope The Qur'an and Sunnah have prohibited Tatfif which primarily signifies 'giving short measure and weight', because generally all transactions are carried out by things that can be measured or weighed. But the basic purpose of weighing or measuring is none else but to give a person what he deserves. It, therefore, indicates that the rule is not restricted to weights and measures only, but it includes all other means through which the rights of someone are evaluated, assessed or appraised. It is obligatory that all rights are given to the deserving persons in full, whether they are assessed by weight, measure, number or any other means. In terms of this concept of Tatfif, it is prohibited to give to any person less than his due. It is recorded in Muwatta' of Imam Malik that Sayyidna ` Umar Ibn-ul-Khattab ؓ saw a person curtailing [ cutting short ] his bowing and prostration postures in prayers, he said to him: لَقَد طَفَّفتَ 'You have committed Tatfif (curtailed the right) of Allah.' Having cited this statement of Sayyidna ` Umar Ibn-ul-Khattab ؓ ، Imam Malik (رح) formulates the following postulate: لکلّ شیءٍ 'Everything has a full due and a short measure.' This postulate can apply even to prayers, ablution, cleanliness and all the rights of Allah and the ways of worship. If someone is deficient in fulfilling these rights of Allah, he is guilty of Tatfif. Similarly if one cuts short human rights [ by failing to perform duties imposed upon him or keeping to the terms of agreement duly ], he is covered by the rule laid down by the verse regarding Tatfif. For example, if an employee has entered into a contract with the employer that he shall work for specified time, it is imperative for him to work for the stipulated hours. If he curtails the hours, he is guilty of Tatiff. Generally, people - even scholars - are lax in this matter. They do not regard curtailment of their obligations relating to service or labour as sin. May Allah protect us from it! HADITH: Sayyidna ` Abdullah Ibn ` Abbas ؓ has narrated that the Holy Prophet ﷺ has said: حمس بخمس 'There are five sins, for which there are five punishments.' [ 1] He who breaks his covenant, Allah will cause his enemy to subdue him. [ 2] The nation that abandons the sacred laws of Allah, and decides cases according to other laws, poverty will prevail commonly among them. [ 3] The nation among whom promiscuity and zina (fornication or adultery) becomes rampant, Allah will punish them with epidemics and endemic diseases. [ 4] Those who curtail measures and weights, Allah will cause famine to break out amongst them. and [ 5] Those who fail to pay their Zakah, Allah will withhold rain from them. [ Cited by Qurtubi who said that Al-Bazzar has narrated the over-all sense of this lzadith, though with different words; and Malik Ibn Anas has also narrated it from Ibn ` Umar ؓ ]. Tabarani narrates from Ibn ` Abbas ؓ that the Holy Prophet ﷺ said: "When it becomes rampant in a community to steal from the spoils of war, Allah will cast terror of enemies into their hearts; when usury becomes a common practice in a community, death becomes a frequent occurrence in that society; a community that gives short measure and weight, Allah cuts off their sustenance; those who decide against the truth, murder becomes common among them; and those who betray their agreement, Allah causes their enemies to prevail upon them." [ Malik has also transmitted it, but as a saying of Ibn ` Abbas ؓ . See Mazhari ]. Various Forms of Poverty, Famine and Curtailment of Sustenance The Hadith (cited above) states that people's 'sustenance' may be Cut Off as a punishment to short measuring: This can take different forms. They may be completely deprived of their sustenance; or sustenance may be available, but they may not be able to eat or use it, as it commonly happens nowadays in the case of many diseases. Likewise, 'famine' might take different forms: Items of necessity might be lacking; or they might be available abundantly, but it might be difficult to purchase them, because the prices are unbearably exorbitant, as is experienced nowadays. The Hadith says that in certain situations faqr will prevail in the society. Faqr is generally translated as 'poverty', but its real meaning in Arabic is 'being in need' or 'being dependent on someone'. Keeping this meaning in view, the situation of faqr pointed out in the Hadith is not confined to lack of money and other necessary things, but it also includes a situation where people depend on others in their business and other necessities of life. The more a person is in need of others, the greater is his degree of faqr. Let us consider the conditions of the present age. Man is bound by the most complicated laws that restrict his living, his movement and his intentions, so that he is unable to eat what he wants to eat, or utter what he wants to utter. He possesses money, but he is not free to buy of his choice from where he wants to. He is not free to undertake a journey [ or to travel ] as and when he wants to. He is bound so much by these restrictive laws that he has no choice but to follow the official procedure for which he has to flatter the officials [ at every level ] including the peons. Without this, life is difficult. This entire system of dependence on others is a part of faqr. This elaborate explanation should dispel the doubts that might apparently arise regarding the statement of the Hadith.

Commentary According to Sayyidna ` Abdullah Ibn Masud ؓ ، Surah Tatfif was revealed in Makkah. Therefore, most of the copies of the Qur'an refer to it as the Makki Surah. According to Sayyidna Ibn ` Abbas ؓ ، Qatadah, Muqatil and Dahhak رحمۃ اللہ علیہم ، it is a Madani Surah, but only about eight verses are Makki. Imam Nasa'i (رح) transmits a narrative from Sayyidna Ibn ` Abbas ؓ that when the Holy Prophet ﷺ arrived in Madinah, the people of Madinah whose most transactions were based on measurements used to cheat and short measure. For this reason, Allah revealed the Surah. It is reported from Sayyidna Ibn ` Abbas ؓ that this is the first Surah that was revealed as soon as the Holy Prophet ﷺ arrived at Madinah. The reason is that it was a common practice in Madinah that the people used to be very strict in measuring when they had to receive something from others, but when they sold something, they used to cheat the buyers. After the revelation of this Surah, all of them abandoned this bad custom totally, and mended themselves in a way that they are now well-known in their honesty in weighing and measuring. (Reported by Hakim, Nasa'i, and Ibn Majah, with sound chain of narrators) وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to the curtailers...83:1) The word mutaffifin 'those who give short measure or weight' is derived from Tatfif 'to give short measure or short weight'. The Qur'anic expression 'Woe to the curtailers' is indicative of the injunction that this practice is prohibited. Tatjif has a Wider Scope The Qur'an and Sunnah have prohibited Tatfif which primarily signifies 'giving short measure and weight', because generally all transactions are carried out by things that can be measured or weighed. But the basic purpose of weighing or measuring is none else but to give a person what he deserves. It, therefore, indicates that the rule is not restricted to weights and measures only, but it includes all other means through which the rights of someone are evaluated, assessed or appraised. It is obligatory that all rights are given to the deserving persons in full, whether they are assessed by weight, measure, number or any other means. In terms of this concept of Tatfif, it is prohibited to give to any person less than his due. It is recorded in Muwatta' of Imam Malik that Sayyidna ` Umar Ibn-ul-Khattab ؓ saw a person curtailing [ cutting short ] his bowing and prostration postures in prayers, he said to him: لَقَد طَفَّفتَ 'You have committed Tatfif (curtailed the right) of Allah.' Having cited this statement of Sayyidna ` Umar Ibn-ul-Khattab ؓ ، Imam Malik (رح) formulates the following postulate: لکلّ شیءٍ 'Everything has a full due and a short measure.' This postulate can apply even to prayers, ablution, cleanliness and all the rights of Allah and the ways of worship. If someone is deficient in fulfilling these rights of Allah, he is guilty of Tatfif. Similarly if one cuts short human rights [ by failing to perform duties imposed upon him or keeping to the terms of agreement duly ], he is covered by the rule laid down by the verse regarding Tatfif. For example, if an employee has entered into a contract with the employer that he shall work for specified time, it is imperative for him to work for the stipulated hours. If he curtails the hours, he is guilty of Tatiff. Generally, people - even scholars - are lax in this matter. They do not regard curtailment of their obligations relating to service or labour as sin. May Allah protect us from it! HADITH: Sayyidna ` Abdullah Ibn ` Abbas ؓ has narrated that the Holy Prophet ﷺ has said: حمس بخمس 'There are five sins, for which there are five punishments.' [ 1] He who breaks his covenant, Allah will cause his enemy to subdue him. [ 2] The nation that abandons the sacred laws of Allah, and decides cases according to other laws, poverty will prevail commonly among them. [ 3] The nation among whom promiscuity and zina (fornication or adultery) becomes rampant, Allah will punish them with epidemics and endemic diseases. [ 4] Those who curtail measures and weights, Allah will cause famine to break out amongst them. and [ 5] Those who fail to pay their Zakah, Allah will withhold rain from them. [ Cited by Qurtubi who said that Al-Bazzar has narrated the over-all sense of this lzadith, though with different words; and Malik Ibn Anas has also narrated it from Ibn ` Umar ؓ ]. Tabarani narrates from Ibn ` Abbas ؓ that the Holy Prophet ﷺ said: "When it becomes rampant in a community to steal from the spoils of war, Allah will cast terror of enemies into their hearts; when usury becomes a common practice in a community, death becomes a frequent occurrence in that society; a community that gives short measure and weight, Allah cuts off their sustenance; those who decide against the truth, murder becomes common among them; and those who betray their agreement, Allah causes their enemies to prevail upon them." [ Malik has also transmitted it, but as a saying of Ibn ` Abbas ؓ . See Mazhari ]. Various Forms of Poverty, Famine and Curtailment of Sustenance The Hadith (cited above) states that people's 'sustenance' may be Cut Off as a punishment to short measuring: This can take different forms. They may be completely deprived of their sustenance; or sustenance may be available, but they may not be able to eat or use it, as it commonly happens nowadays in the case of many diseases. Likewise, 'famine' might take different forms: Items of necessity might be lacking; or they might be available abundantly, but it might be difficult to purchase them, because the prices are unbearably exorbitant, as is experienced nowadays. The Hadith says that in certain situations faqr will prevail in the society. Faqr is generally translated as 'poverty', but its real meaning in Arabic is 'being in need' or 'being dependent on someone'. Keeping this meaning in view, the situation of faqr pointed out in the Hadith is not confined to lack of money and other necessary things, but it also includes a situation where people depend on others in their business and other necessities of life. The more a person is in need of others, the greater is his degree of faqr. Let us consider the conditions of the present age. Man is bound by the most complicated laws that restrict his living, his movement and his intentions, so that he is unable to eat what he wants to eat, or utter what he wants to utter. He possesses money, but he is not free to buy of his choice from where he wants to. He is not free to undertake a journey [ or to travel ] as and when he wants to. He is bound so much by these restrictive laws that he has no choice but to follow the official procedure for which he has to flatter the officials [ at every level ] including the peons. Without this, life is difficult. This entire system of dependence on others is a part of faqr. This elaborate explanation should dispel the doubts that might apparently arise regarding the statement of the Hadith.

Commentary According to Sayyidna ` Abdullah Ibn Masud ؓ ، Surah Tatfif was revealed in Makkah. Therefore, most of the copies of the Qur'an refer to it as the Makki Surah. According to Sayyidna Ibn ` Abbas ؓ ، Qatadah, Muqatil and Dahhak رحمۃ اللہ علیہم ، it is a Madani Surah, but only about eight verses are Makki. Imam Nasa'i (رح) transmits a narrative from Sayyidna Ibn ` Abbas ؓ that when the Holy Prophet ﷺ arrived in Madinah, the people of Madinah whose most transactions were based on measurements used to cheat and short measure. For this reason, Allah revealed the Surah. It is reported from Sayyidna Ibn ` Abbas ؓ that this is the first Surah that was revealed as soon as the Holy Prophet ﷺ arrived at Madinah. The reason is that it was a common practice in Madinah that the people used to be very strict in measuring when they had to receive something from others, but when they sold something, they used to cheat the buyers. After the revelation of this Surah, all of them abandoned this bad custom totally, and mended themselves in a way that they are now well-known in their honesty in weighing and measuring. (Reported by Hakim, Nasa'i, and Ibn Majah, with sound chain of narrators) وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to the curtailers...83:1) The word mutaffifin 'those who give short measure or weight' is derived from Tatfif 'to give short measure or short weight'. The Qur'anic expression 'Woe to the curtailers' is indicative of the injunction that this practice is prohibited. Tatjif has a Wider Scope The Qur'an and Sunnah have prohibited Tatfif which primarily signifies 'giving short measure and weight', because generally all transactions are carried out by things that can be measured or weighed. But the basic purpose of weighing or measuring is none else but to give a person what he deserves. It, therefore, indicates that the rule is not restricted to weights and measures only, but it includes all other means through which the rights of someone are evaluated, assessed or appraised. It is obligatory that all rights are given to the deserving persons in full, whether they are assessed by weight, measure, number or any other means. In terms of this concept of Tatfif, it is prohibited to give to any person less than his due. It is recorded in Muwatta' of Imam Malik that Sayyidna ` Umar Ibn-ul-Khattab ؓ saw a person curtailing [ cutting short ] his bowing and prostration postures in prayers, he said to him: لَقَد طَفَّفتَ 'You have committed Tatfif (curtailed the right) of Allah.' Having cited this statement of Sayyidna ` Umar Ibn-ul-Khattab ؓ ، Imam Malik (رح) formulates the following postulate: لکلّ شیءٍ 'Everything has a full due and a short measure.' This postulate can apply even to prayers, ablution, cleanliness and all the rights of Allah and the ways of worship. If someone is deficient in fulfilling these rights of Allah, he is guilty of Tatfif. Similarly if one cuts short human rights [ by failing to perform duties imposed upon him or keeping to the terms of agreement duly ], he is covered by the rule laid down by the verse regarding Tatfif. For example, if an employee has entered into a contract with the employer that he shall work for specified time, it is imperative for him to work for the stipulated hours. If he curtails the hours, he is guilty of Tatiff. Generally, people - even scholars - are lax in this matter. They do not regard curtailment of their obligations relating to service or labour as sin. May Allah protect us from it! HADITH: Sayyidna ` Abdullah Ibn ` Abbas ؓ has narrated that the Holy Prophet ﷺ has said: حمس بخمس 'There are five sins, for which there are five punishments.' [ 1] He who breaks his covenant, Allah will cause his enemy to subdue him. [ 2] The nation that abandons the sacred laws of Allah, and decides cases according to other laws, poverty will prevail commonly among them. [ 3] The nation among whom promiscuity and zina (fornication or adultery) becomes rampant, Allah will punish them with epidemics and endemic diseases. [ 4] Those who curtail measures and weights, Allah will cause famine to break out amongst them. and [ 5] Those who fail to pay their Zakah, Allah will withhold rain from them. [ Cited by Qurtubi who said that Al-Bazzar has narrated the over-all sense of this lzadith, though with different words; and Malik Ibn Anas has also narrated it from Ibn ` Umar ؓ ]. Tabarani narrates from Ibn ` Abbas ؓ that the Holy Prophet ﷺ said: "When it becomes rampant in a community to steal from the spoils of war, Allah will cast terror of enemies into their hearts; when usury becomes a common practice in a community, death becomes a frequent occurrence in that society; a community that gives short measure and weight, Allah cuts off their sustenance; those who decide against the truth, murder becomes common among them; and those who betray their agreement, Allah causes their enemies to prevail upon them." [ Malik has also transmitted it, but as a saying of Ibn ` Abbas ؓ . See Mazhari ]. Various Forms of Poverty, Famine and Curtailment of Sustenance The Hadith (cited above) states that people's 'sustenance' may be Cut Off as a punishment to short measuring: This can take different forms. They may be completely deprived of their sustenance; or sustenance may be available, but they may not be able to eat or use it, as it commonly happens nowadays in the case of many diseases. Likewise, 'famine' might take different forms: Items of necessity might be lacking; or they might be available abundantly, but it might be difficult to purchase them, because the prices are unbearably exorbitant, as is experienced nowadays. The Hadith says that in certain situations faqr will prevail in the society. Faqr is generally translated as 'poverty', but its real meaning in Arabic is 'being in need' or 'being dependent on someone'. Keeping this meaning in view, the situation of faqr pointed out in the Hadith is not confined to lack of money and other necessary things, but it also includes a situation where people depend on others in their business and other necessities of life. The more a person is in need of others, the greater is his degree of faqr. Let us consider the conditions of the present age. Man is bound by the most complicated laws that restrict his living, his movement and his intentions, so that he is unable to eat what he wants to eat, or utter what he wants to utter. He possesses money, but he is not free to buy of his choice from where he wants to. He is not free to undertake a journey [ or to travel ] as and when he wants to. He is bound so much by these restrictive laws that he has no choice but to follow the official procedure for which he has to flatter the officials [ at every level ] including the peons. Without this, life is difficult. This entire system of dependence on others is a part of faqr. This elaborate explanation should dispel the doubts that might apparently arise regarding the statement of the Hadith.

Commentary According to Sayyidna ` Abdullah Ibn Masud ؓ ، Surah Tatfif was revealed in Makkah. Therefore, most of the copies of the Qur'an refer to it as the Makki Surah. According to Sayyidna Ibn ` Abbas ؓ ، Qatadah, Muqatil and Dahhak رحمۃ اللہ علیہم ، it is a Madani Surah, but only about eight verses are Makki. Imam Nasa'i (رح) transmits a narrative from Sayyidna Ibn ` Abbas ؓ that when the Holy Prophet ﷺ arrived in Madinah, the people of Madinah whose most transactions were based on measurements used to cheat and short measure. For this reason, Allah revealed the Surah. It is reported from Sayyidna Ibn ` Abbas ؓ that this is the first Surah that was revealed as soon as the Holy Prophet ﷺ arrived at Madinah. The reason is that it was a common practice in Madinah that the people used to be very strict in measuring when they had to receive something from others, but when they sold something, they used to cheat the buyers. After the revelation of this Surah, all of them abandoned this bad custom totally, and mended themselves in a way that they are now well-known in their honesty in weighing and measuring. (Reported by Hakim, Nasa'i, and Ibn Majah, with sound chain of narrators) وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to the curtailers...83:1) The word mutaffifin 'those who give short measure or weight' is derived from Tatfif 'to give short measure or short weight'. The Qur'anic expression 'Woe to the curtailers' is indicative of the injunction that this practice is prohibited. Tatjif has a Wider Scope The Qur'an and Sunnah have prohibited Tatfif which primarily signifies 'giving short measure and weight', because generally all transactions are carried out by things that can be measured or weighed. But the basic purpose of weighing or measuring is none else but to give a person what he deserves. It, therefore, indicates that the rule is not restricted to weights and measures only, but it includes all other means through which the rights of someone are evaluated, assessed or appraised. It is obligatory that all rights are given to the deserving persons in full, whether they are assessed by weight, measure, number or any other means. In terms of this concept of Tatfif, it is prohibited to give to any person less than his due. It is recorded in Muwatta' of Imam Malik that Sayyidna ` Umar Ibn-ul-Khattab ؓ saw a person curtailing [ cutting short ] his bowing and prostration postures in prayers, he said to him: لَقَد طَفَّفتَ 'You have committed Tatfif (curtailed the right) of Allah.' Having cited this statement of Sayyidna ` Umar Ibn-ul-Khattab ؓ ، Imam Malik (رح) formulates the following postulate: لکلّ شیءٍ 'Everything has a full due and a short measure.' This postulate can apply even to prayers, ablution, cleanliness and all the rights of Allah and the ways of worship. If someone is deficient in fulfilling these rights of Allah, he is guilty of Tatfif. Similarly if one cuts short human rights [ by failing to perform duties imposed upon him or keeping to the terms of agreement duly ], he is covered by the rule laid down by the verse regarding Tatfif. For example, if an employee has entered into a contract with the employer that he shall work for specified time, it is imperative for him to work for the stipulated hours. If he curtails the hours, he is guilty of Tatiff. Generally, people - even scholars - are lax in this matter. They do not regard curtailment of their obligations relating to service or labour as sin. May Allah protect us from it! HADITH: Sayyidna ` Abdullah Ibn ` Abbas ؓ has narrated that the Holy Prophet ﷺ has said: حمس بخمس 'There are five sins, for which there are five punishments.' [ 1] He who breaks his covenant, Allah will cause his enemy to subdue him. [ 2] The nation that abandons the sacred laws of Allah, and decides cases according to other laws, poverty will prevail commonly among them. [ 3] The nation among whom promiscuity and zina (fornication or adultery) becomes rampant, Allah will punish them with epidemics and endemic diseases. [ 4] Those who curtail measures and weights, Allah will cause famine to break out amongst them. and [ 5] Those who fail to pay their Zakah, Allah will withhold rain from them. [ Cited by Qurtubi who said that Al-Bazzar has narrated the over-all sense of this lzadith, though with different words; and Malik Ibn Anas has also narrated it from Ibn ` Umar ؓ ]. Tabarani narrates from Ibn ` Abbas ؓ that the Holy Prophet ﷺ said: "When it becomes rampant in a community to steal from the spoils of war, Allah will cast terror of enemies into their hearts; when usury becomes a common practice in a community, death becomes a frequent occurrence in that society; a community that gives short measure and weight, Allah cuts off their sustenance; those who decide against the truth, murder becomes common among them; and those who betray their agreement, Allah causes their enemies to prevail upon them." [ Malik has also transmitted it, but as a saying of Ibn ` Abbas ؓ . See Mazhari ]. Various Forms of Poverty, Famine and Curtailment of Sustenance The Hadith (cited above) states that people's 'sustenance' may be Cut Off as a punishment to short measuring: This can take different forms. They may be completely deprived of their sustenance; or sustenance may be available, but they may not be able to eat or use it, as it commonly happens nowadays in the case of many diseases. Likewise, 'famine' might take different forms: Items of necessity might be lacking; or they might be available abundantly, but it might be difficult to purchase them, because the prices are unbearably exorbitant, as is experienced nowadays. The Hadith says that in certain situations faqr will prevail in the society. Faqr is generally translated as 'poverty', but its real meaning in Arabic is 'being in need' or 'being dependent on someone'. Keeping this meaning in view, the situation of faqr pointed out in the Hadith is not confined to lack of money and other necessary things, but it also includes a situation where people depend on others in their business and other necessities of life. The more a person is in need of others, the greater is his degree of faqr. Let us consider the conditions of the present age. Man is bound by the most complicated laws that restrict his living, his movement and his intentions, so that he is unable to eat what he wants to eat, or utter what he wants to utter. He possesses money, but he is not free to buy of his choice from where he wants to. He is not free to undertake a journey [ or to travel ] as and when he wants to. He is bound so much by these restrictive laws that he has no choice but to follow the official procedure for which he has to flatter the officials [ at every level ] including the peons. Without this, life is difficult. This entire system of dependence on others is a part of faqr. This elaborate explanation should dispel the doubts that might apparently arise regarding the statement of the Hadith.

Commentary According to Sayyidna ` Abdullah Ibn Masud ؓ ، Surah Tatfif was revealed in Makkah. Therefore, most of the copies of the Qur'an refer to it as the Makki Surah. According to Sayyidna Ibn ` Abbas ؓ ، Qatadah, Muqatil and Dahhak رحمۃ اللہ علیہم ، it is a Madani Surah, but only about eight verses are Makki. Imam Nasa'i (رح) transmits a narrative from Sayyidna Ibn ` Abbas ؓ that when the Holy Prophet ﷺ arrived in Madinah, the people of Madinah whose most transactions were based on measurements used to cheat and short measure. For this reason, Allah revealed the Surah. It is reported from Sayyidna Ibn ` Abbas ؓ that this is the first Surah that was revealed as soon as the Holy Prophet ﷺ arrived at Madinah. The reason is that it was a common practice in Madinah that the people used to be very strict in measuring when they had to receive something from others, but when they sold something, they used to cheat the buyers. After the revelation of this Surah, all of them abandoned this bad custom totally, and mended themselves in a way that they are now well-known in their honesty in weighing and measuring. (Reported by Hakim, Nasa'i, and Ibn Majah, with sound chain of narrators) وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to the curtailers...83:1) The word mutaffifin 'those who give short measure or weight' is derived from Tatfif 'to give short measure or short weight'. The Qur'anic expression 'Woe to the curtailers' is indicative of the injunction that this practice is prohibited. Tatjif has a Wider Scope The Qur'an and Sunnah have prohibited Tatfif which primarily signifies 'giving short measure and weight', because generally all transactions are carried out by things that can be measured or weighed. But the basic purpose of weighing or measuring is none else but to give a person what he deserves. It, therefore, indicates that the rule is not restricted to weights and measures only, but it includes all other means through which the rights of someone are evaluated, assessed or appraised. It is obligatory that all rights are given to the deserving persons in full, whether they are assessed by weight, measure, number or any other means. In terms of this concept of Tatfif, it is prohibited to give to any person less than his due. It is recorded in Muwatta' of Imam Malik that Sayyidna ` Umar Ibn-ul-Khattab ؓ saw a person curtailing [ cutting short ] his bowing and prostration postures in prayers, he said to him: لَقَد طَفَّفتَ 'You have committed Tatfif (curtailed the right) of Allah.' Having cited this statement of Sayyidna ` Umar Ibn-ul-Khattab ؓ ، Imam Malik (رح) formulates the following postulate: لکلّ شیءٍ 'Everything has a full due and a short measure.' This postulate can apply even to prayers, ablution, cleanliness and all the rights of Allah and the ways of worship. If someone is deficient in fulfilling these rights of Allah, he is guilty of Tatfif. Similarly if one cuts short human rights [ by failing to perform duties imposed upon him or keeping to the terms of agreement duly ], he is covered by the rule laid down by the verse regarding Tatfif. For example, if an employee has entered into a contract with the employer that he shall work for specified time, it is imperative for him to work for the stipulated hours. If he curtails the hours, he is guilty of Tatiff. Generally, people - even scholars - are lax in this matter. They do not regard curtailment of their obligations relating to service or labour as sin. May Allah protect us from it! HADITH: Sayyidna ` Abdullah Ibn ` Abbas ؓ has narrated that the Holy Prophet ﷺ has said: حمس بخمس 'There are five sins, for which there are five punishments.' [ 1] He who breaks his covenant, Allah will cause his enemy to subdue him. [ 2] The nation that abandons the sacred laws of Allah, and decides cases according to other laws, poverty will prevail commonly among them. [ 3] The nation among whom promiscuity and zina (fornication or adultery) becomes rampant, Allah will punish them with epidemics and endemic diseases. [ 4] Those who curtail measures and weights, Allah will cause famine to break out amongst them. and [ 5] Those who fail to pay their Zakah, Allah will withhold rain from them. [ Cited by Qurtubi who said that Al-Bazzar has narrated the over-all sense of this lzadith, though with different words; and Malik Ibn Anas has also narrated it from Ibn ` Umar ؓ ]. Tabarani narrates from Ibn ` Abbas ؓ that the Holy Prophet ﷺ said: "When it becomes rampant in a community to steal from the spoils of war, Allah will cast terror of enemies into their hearts; when usury becomes a common practice in a community, death becomes a frequent occurrence in that society; a community that gives short measure and weight, Allah cuts off their sustenance; those who decide against the truth, murder becomes common among them; and those who betray their agreement, Allah causes their enemies to prevail upon them." [ Malik has also transmitted it, but as a saying of Ibn ` Abbas ؓ . See Mazhari ]. Various Forms of Poverty, Famine and Curtailment of Sustenance The Hadith (cited above) states that people's 'sustenance' may be Cut Off as a punishment to short measuring: This can take different forms. They may be completely deprived of their sustenance; or sustenance may be available, but they may not be able to eat or use it, as it commonly happens nowadays in the case of many diseases. Likewise, 'famine' might take different forms: Items of necessity might be lacking; or they might be available abundantly, but it might be difficult to purchase them, because the prices are unbearably exorbitant, as is experienced nowadays. The Hadith says that in certain situations faqr will prevail in the society. Faqr is generally translated as 'poverty', but its real meaning in Arabic is 'being in need' or 'being dependent on someone'. Keeping this meaning in view, the situation of faqr pointed out in the Hadith is not confined to lack of money and other necessary things, but it also includes a situation where people depend on others in their business and other necessities of life. The more a person is in need of others, the greater is his degree of faqr. Let us consider the conditions of the present age. Man is bound by the most complicated laws that restrict his living, his movement and his intentions, so that he is unable to eat what he wants to eat, or utter what he wants to utter. He possesses money, but he is not free to buy of his choice from where he wants to. He is not free to undertake a journey [ or to travel ] as and when he wants to. He is bound so much by these restrictive laws that he has no choice but to follow the official procedure for which he has to flatter the officials [ at every level ] including the peons. Without this, life is difficult. This entire system of dependence on others is a part of faqr. This elaborate explanation should dispel the doubts that might apparently arise regarding the statement of the Hadith.

Sijjin and ` illiyin كَلَّا إِنَّ كِتَابَ الْفُجَّارِ‌ لَفِي سِجِّينٍ (Never! [ i.e. they should never forget that Day.] Indeed the Record of Deeds of the sinners is in sijjin. [ 83:71' The word sijjin is derived from sajana which means to 'imprison in a narrow place'. According to Qamus, the word sijjin means 'eternal imprisonment'. Traditions indicate that sijjin is a special place where the souls of the non-believers are kept, and in the same place, the Record of the evil deeds of every wicked person is kept separately. It is also possible that in this there is a consolidated book in which the deeds of all the non-believers of the world are recorded. Where is this place? According to a lengthy hadith reported by Sayyidna Bara' Ibn ` Azib ؓ ، the Holy Prophet ﷺ has said that sijjin is beneath the seventh level of the earth, and ` illiyin is in the seventh heaven beneath the Divine Throne. [ Baghawi, and Ahmad etc., as quoted by Mazhari ]. According to certain Traditions, sijjin is the seventh earth which contains the souls of the disbelievers, and ` illiyin is the seventh heaven which contains the souls of the believers. The Locale of Paradise and Hell Baihaqi has recorded a narration from Sayyidna ` Abdullah Ibn Salam ؓ that Paradise is in the heaven, and Hell is in the earth. Ibn Jarir cites in his commentary on the authority of Sayyidna Mu'adh Ibn Jabal ؓ a narrative of the Holy Prophet ﷺ ، according to which he was asked about the meaning of the following verse: وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ 'and Jahannam (Hell), on that day, will be brought forward, [ 89:23] ' The Holy Prophet ﷺ was asked from where the Hell be brought forward? He replied: "From the seventh earth." These narratives indicate that Hell will be brought forward from the seventh earth. It will suddenly flare up there, and all the oceans will join its blazing fire, and come forward in full view of all. This interpretation is reconcilable with narratives that define sijjin as the name of a place in Hell. [ Mahari ]. And Allah knows best!

Sijjin and ` illiyin كَلَّا إِنَّ كِتَابَ الْفُجَّارِ‌ لَفِي سِجِّينٍ (Never! [ i.e. they should never forget that Day.] Indeed the Record of Deeds of the sinners is in sijjin. [ 83:71' The word sijjin is derived from sajana which means to 'imprison in a narrow place'. According to Qamus, the word sijjin means 'eternal imprisonment'. Traditions indicate that sijjin is a special place where the souls of the non-believers are kept, and in the same place, the Record of the evil deeds of every wicked person is kept separately. It is also possible that in this there is a consolidated book in which the deeds of all the non-believers of the world are recorded. Where is this place? According to a lengthy hadith reported by Sayyidna Bara' Ibn ` Azib ؓ ، the Holy Prophet ﷺ has said that sijjin is beneath the seventh level of the earth, and ` illiyin is in the seventh heaven beneath the Divine Throne. [ Baghawi, and Ahmad etc., as quoted by Mazhari ]. According to certain Traditions, sijjin is the seventh earth which contains the souls of the disbelievers, and ` illiyin is the seventh heaven which contains the souls of the believers. The Locale of Paradise and Hell Baihaqi has recorded a narration from Sayyidna ` Abdullah Ibn Salam ؓ that Paradise is in the heaven, and Hell is in the earth. Ibn Jarir cites in his commentary on the authority of Sayyidna Mu'adh Ibn Jabal ؓ a narrative of the Holy Prophet ﷺ ، according to which he was asked about the meaning of the following verse: وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ 'and Jahannam (Hell), on that day, will be brought forward, [ 89:23] ' The Holy Prophet ﷺ was asked from where the Hell be brought forward? He replied: "From the seventh earth." These narratives indicate that Hell will be brought forward from the seventh earth. It will suddenly flare up there, and all the oceans will join its blazing fire, and come forward in full view of all. This interpretation is reconcilable with narratives that define sijjin as the name of a place in Hell. [ Mahari ]. And Allah knows best!

كِتَابٌ مَّرْ‌قُومٌ (A register inscribed!...83:9) The word marqum (translated above as 'inscribed' ) signifies here makhtum meaning 'sealed'. Imam Baghawi and Ibn Kathir say that this statement is not the interpretation of sijjin, but rather the explication of a phrase before that, namely: كِتَابَ الْفُجَّارِ‌ 'Indeed the record of deeds of the sinners is in sijjin. [ 83:7] ' It is a book inscribed and sealed. No one can add anything to it, nor can anyone remove anything from it, nor is any alteration possible in it. The place where it will be kept for safe-custody is called sijjin, and it is the place where the souls of the wicked unbelievers are gathered. كَلَّا سکتہ إِنَّهُمْ عَن رَّ‌بِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (No! But that which they used to commit has covered their hearts with rust...83:14). The word rana is derived from rain and it means 'rust' or 'dust' or 'filth'. In other words, the rust of committing many sins has covered up their hearts. Just as rust consumes the iron, and turns it into dust, in the same way, the rust of while he was on the upper horizon....53:7)

كِتَابٌ مَّرْ‌قُومٌ (A register inscribed!...83:9) The word marqum (translated above as 'inscribed' ) signifies here makhtum meaning 'sealed'. Imam Baghawi and Ibn Kathir say that this statement is not the interpretation of sijjin, but rather the explication of a phrase before that, namely: كِتَابَ الْفُجَّارِ‌ 'Indeed the record of deeds of the sinners is in sijjin. [ 83:7] ' It is a book inscribed and sealed. No one can add anything to it, nor can anyone remove anything from it, nor is any alteration possible in it. The place where it will be kept for safe-custody is called sijjin, and it is the place where the souls of the wicked unbelievers are gathered. كَلَّا سکتہ إِنَّهُمْ عَن رَّ‌بِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (No! But that which they used to commit has covered their hearts with rust...83:14). The word rana is derived from rain and it means 'rust' or 'dust' or 'filth'. In other words, the rust of committing many sins has covered up their hearts. Just as rust consumes the iron, and turns it into dust, in the same way, the rust of while he was on the upper horizon....53:7)

كِتَابٌ مَّرْ‌قُومٌ (A register inscribed!...83:9) The word marqum (translated above as 'inscribed' ) signifies here makhtum meaning 'sealed'. Imam Baghawi and Ibn Kathir say that this statement is not the interpretation of sijjin, but rather the explication of a phrase before that, namely: كِتَابَ الْفُجَّارِ‌ 'Indeed the record of deeds of the sinners is in sijjin. [ 83:7] ' It is a book inscribed and sealed. No one can add anything to it, nor can anyone remove anything from it, nor is any alteration possible in it. The place where it will be kept for safe-custody is called sijjin, and it is the place where the souls of the wicked unbelievers are gathered. كَلَّا سکتہ إِنَّهُمْ عَن رَّ‌بِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (No! But that which they used to commit has covered their hearts with rust...83:14). The word rana is derived from rain and it means 'rust' or 'dust' or 'filth'. In other words, the rust of committing many sins has covered up their hearts. Just as rust consumes the iron, and turns it into dust, in the same way, the rust of while he was on the upper horizon....53:7)

كِتَابٌ مَّرْ‌قُومٌ (A register inscribed!...83:9) The word marqum (translated above as 'inscribed' ) signifies here makhtum meaning 'sealed'. Imam Baghawi and Ibn Kathir say that this statement is not the interpretation of sijjin, but rather the explication of a phrase before that, namely: كِتَابَ الْفُجَّارِ‌ 'Indeed the record of deeds of the sinners is in sijjin. [ 83:7] ' It is a book inscribed and sealed. No one can add anything to it, nor can anyone remove anything from it, nor is any alteration possible in it. The place where it will be kept for safe-custody is called sijjin, and it is the place where the souls of the wicked unbelievers are gathered. كَلَّا سکتہ إِنَّهُمْ عَن رَّ‌بِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (No! But that which they used to commit has covered their hearts with rust...83:14). The word rana is derived from rain and it means 'rust' or 'dust' or 'filth'. In other words, the rust of committing many sins has covered up their hearts. Just as rust consumes the iron, and turns it into dust, in the same way, the rust of while he was on the upper horizon....53:7)

كِتَابٌ مَّرْ‌قُومٌ (A register inscribed!...83:9) The word marqum (translated above as 'inscribed' ) signifies here makhtum meaning 'sealed'. Imam Baghawi and Ibn Kathir say that this statement is not the interpretation of sijjin, but rather the explication of a phrase before that, namely: كِتَابَ الْفُجَّارِ‌ 'Indeed the record of deeds of the sinners is in sijjin. [ 83:7] ' It is a book inscribed and sealed. No one can add anything to it, nor can anyone remove anything from it, nor is any alteration possible in it. The place where it will be kept for safe-custody is called sijjin, and it is the place where the souls of the wicked unbelievers are gathered. كَلَّا سکتہ إِنَّهُمْ عَن رَّ‌بِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (No! But that which they used to commit has covered their hearts with rust...83:14). The word rana is derived from rain and it means 'rust' or 'dust' or 'filth'. In other words, the rust of committing many sins has covered up their hearts. Just as rust consumes the iron, and turns it into dust, in the same way, the rust of while he was on the upper horizon....53:7)

sins has destroyed their innate capacity to distinguish right from wrong. Sayyidna Abu Hurairah ؓ narrates that the Holy Prophet ﷺ said: "Surely, when the servant commits a sin, a black dot appears on his heart. If he repents from it, his heart is polished clean. However, if he increases in the sin, the blackness continues to increase. That is the statement of Allah: كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم 'No! But that which they used to commit has covered their hearts with rust. [ 83:14] '." [ Baghawi, Ahmad, Tirmidhi, Nasai, Ibn Majah, Ibn Hibban and al-Hakim have recorded it, and Tirmidhi has rated it as sahih, as quoted by Mazhari ]. The particle kalla كَلَّا ، in Arabic grammar, is called harf-ur-ra’ d` 'particle of disapproval, particle of repelling or averting'. In the preceding verses, mention was made of the attitude of the unbelievers towards the Qur'anic verses, in that when they are recited to them, they say, " (These are) tales of the ancients." [ 13]. The present verse uses kalla كَلَّا to repel the false idea of the ignoramus [ that Qur'an is the tale of the ancients ]. In fact, [ the heavy ] load of their sins have eclipsed the light and innate capacity to separate the right and the wrong. This capacity is innate and inborn in man. The verse purports to say that their rejection is not based on any logical or intellectual evidence, but their hearts have become blind, as a result they are unable to see the good and the bad.

إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (No! Indeed they will be screened off from their Lord on that Day...83:15). This will be their punishment for their failure to recognise Allah in the world. The unbelievers will remain deprived of seeing their Lord on the Day of Judgment, and a screen will fall between them and their Lord. Imams Shafi` i and Malik said that in this verse is a proof that the believers and friends of Allah will be able to see Him. Otherwise, the wording that the unbelievers will be screened off from their Lord on that Day will have no real sense. Special Note According to some of the learned predecessors, this verse is a proof that man, by virtue of his innate nature, is forced to love Allah. Therefore, all unbelievers in the world, no matter how deeply they are steeped in their form of disbelief or hold false beliefs regarding the [ Supreme ] Being and attributes of Allah, there is a common denominator in their hearts. They love, respect and honour Allah. They worship Him according to their belief system in quest of Him and His pleasure. Because they have taken the wrong road, they are unable to reach their destination, but they are, nonetheless, in search of the same destination of truth. If they did not have the desire to see their Lord, it would not have been said, in their punishment, that they will remain deprived of seeing Allah, because if a person is not desirous [ rather he is hateful ] of seeing Him, it would be no punishment for him.

إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (No! Indeed they will be screened off from their Lord on that Day...83:15). This will be their punishment for their failure to recognise Allah in the world. The unbelievers will remain deprived of seeing their Lord on the Day of Judgment, and a screen will fall between them and their Lord. Imams Shafi` i and Malik said that in this verse is a proof that the believers and friends of Allah will be able to see Him. Otherwise, the wording that the unbelievers will be screened off from their Lord on that Day will have no real sense. Special Note According to some of the learned predecessors, this verse is a proof that man, by virtue of his innate nature, is forced to love Allah. Therefore, all unbelievers in the world, no matter how deeply they are steeped in their form of disbelief or hold false beliefs regarding the [ Supreme ] Being and attributes of Allah, there is a common denominator in their hearts. They love, respect and honour Allah. They worship Him according to their belief system in quest of Him and His pleasure. Because they have taken the wrong road, they are unable to reach their destination, but they are, nonetheless, in search of the same destination of truth. If they did not have the desire to see their Lord, it would not have been said, in their punishment, that they will remain deprived of seeing Allah, because if a person is not desirous [ rather he is hateful ] of seeing Him, it would be no punishment for him.

إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (No! Indeed they will be screened off from their Lord on that Day...83:15). This will be their punishment for their failure to recognise Allah in the world. The unbelievers will remain deprived of seeing their Lord on the Day of Judgment, and a screen will fall between them and their Lord. Imams Shafi` i and Malik said that in this verse is a proof that the believers and friends of Allah will be able to see Him. Otherwise, the wording that the unbelievers will be screened off from their Lord on that Day will have no real sense. Special Note According to some of the learned predecessors, this verse is a proof that man, by virtue of his innate nature, is forced to love Allah. Therefore, all unbelievers in the world, no matter how deeply they are steeped in their form of disbelief or hold false beliefs regarding the [ Supreme ] Being and attributes of Allah, there is a common denominator in their hearts. They love, respect and honour Allah. They worship Him according to their belief system in quest of Him and His pleasure. Because they have taken the wrong road, they are unable to reach their destination, but they are, nonetheless, in search of the same destination of truth. If they did not have the desire to see their Lord, it would not have been said, in their punishment, that they will remain deprived of seeing Allah, because if a person is not desirous [ rather he is hateful ] of seeing Him, it would be no punishment for him.

كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ (No! The record of deeds of the righteous is in ` illiyyun....83:18). According to some authorities, ` illiyyun is the plural of ` uluww and it signifies the 'highest point'. According to Farra', this is the name of a place. It is not a plural, but on the measure of plural. When analysing the word sijjin in the foregoing paragraphs, the traceable Tradition of Sayyidna Bath' Ibn ` Azib ؓ was cited to prove that ` illiyyin is a place on the seventh heaven beneath the Divine Throne where the souls of the believers and their registers of deeds are kept. The phrase: كِتَابٌ مَّرْقُومٌ(A register inscribed...83:20) is not the interpretation of illiyyin, but rather an explication their records of deeds, as in the verse that precedes it:

كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ (No! The record of deeds of the righteous is in ` illiyyun....83:18). According to some authorities, ` illiyyun is the plural of ` uluww and it signifies the 'highest point'. According to Farra', this is the name of a place. It is not a plural, but on the measure of plural. When analysing the word sijjin in the foregoing paragraphs, the traceable Tradition of Sayyidna Bath' Ibn ` Azib ؓ was cited to prove that ` illiyyin is a place on the seventh heaven beneath the Divine Throne where the souls of the believers and their registers of deeds are kept. The phrase: كِتَابٌ مَّرْقُومٌ(A register inscribed...83:20) is not the interpretation of illiyyin, but rather an explication their records of deeds, as in the verse that precedes it:

كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ (No! The record of deeds of the righteous is in ` illiyyun....83:18). According to some authorities, ` illiyyun is the plural of ` uluww and it signifies the 'highest point'. According to Farra', this is the name of a place. It is not a plural, but on the measure of plural. When analysing the word sijjin in the foregoing paragraphs, the traceable Tradition of Sayyidna Bath' Ibn ` Azib ؓ was cited to prove that ` illiyyin is a place on the seventh heaven beneath the Divine Throne where the souls of the believers and their registers of deeds are kept. The phrase: كِتَابٌ مَّرْقُومٌ(A register inscribed...83:20) is not the interpretation of illiyyin, but rather an explication their records of deeds, as in the verse that precedes it:

يَشْهَدُهُ الْمُقَرَّبُونَ (...attended by those [ angels ] who are blessed with nearness to Allah!...83:21) The verb yash-hadu is derived from shuhud which means 'to attend, to witness, to be present, to observe'. The verse purports to say that the record of deeds of the righteous will be in the custody of angels who are blessed with nearness to Allah. [ Qurtubi ]. If shuhud is taken in the sense of 'being present', then the attached pronoun will refer to ` illiyyin instead of kitab or 'register' (and 'those who are blessed with nearness to Allah' will refer to the righteous people, and not to the angels), and the verse in that case will mean: 'The souls of those blessed with nearness to Allah will be in the place called ` illiyyin' because that is the abode of their souls, as sijjin is the abode of the unbelievers. The proof of this is the narrative of ` Abdullah Ibn Masud ؓ recorded in Muslim in which the Holy Prophet ﷺ said that the souls of the martyrs are in the crops of green birds, enjoying the rivers and gardens of Paradise, and their abode will be the lamps suspended from [ the Divine ] Throne. This indicates that the souls of the martyrs will be under the Divine Throne, and will be able to stroll in Paradise. In Surah Yasin, we came across the incident of Habib Najjar, where it is stated that: قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ ﴿26﴾ بِمَا غَفَرَ لِي رَبِّي He was told, "Enter the Garden!" He said, "If my people only knew how my Lord has forgiven me [ 36:26] "' This indicates that no sooner he passed away than he entered Paradise. Similarly, some Prophetic narratives also show that the souls of the believers are in Paradise. The sum total of these verses and narratives is that the abode of all the souls is in the seventh heaven beneath the Divine Throne. This is the locale of Paradise, and the souls have been given freedom of movement within the Paradise. Here reference has been made particularly to 'those souls who are blessed with nearness to Allah' because of the most exalted ranks they will enjoy. [ This does not, however, mean that souls at the lower ranks will not be in this abode.] In fact, this will be the abode of the souls of all the believers as is narrated by Sayyidna Ka'b Ibn Malik ؓ that the Holy Prophet ﷺ said: انما نسمۃ المؤمن طایٔریعلّق فی شجر الجنَّۃ حتَّی ترجع الٰی جسدہ یوم القیٰمۃ۔ (رواہ مالک والنِّسایٔی بسند صحیح) 'The soul of a believer is a bird that will be hanging in the tree of Paradise, until it returns to its body on the Day of Judgment.' [ Malik and Nasa'i through an authentic chain of narrators. A Tradition of Umm Hani' to the same effect is recorded in Musnad of Ahmad and in Tabarani. See Mazhari ]. The Abode of Human Souls after Death What is the abode of human souls after death? In answer to this question, reports seem apparently different. Narratives were cited in explanation of sijjin and ` illiyyun above which showed that the souls of the unbelievers are in sijjin which is beneath the seventh earth, and the souls of the believers are in ` illiyyun which is in the seventh heaven beneath the Divine Throne. Some traditions indicate that the souls of the unbelievers will be in Hell, and the souls of the believers will be in Paradise. Some narratives, like the lengthy narrative of Bath' Ibn ` Azib ؓ ، suggest that the souls of all the deceased, believers and non-believers, will be in the graves. When the angels carry the soul of a believer to the sky, Allah says: 'Keep the record of deeds of this servant of mine in ` illiyyun and return him to the earth, because I have created him from earth, and to it I shall return him, and from it I shall resurrect him.' Complying with this command, the angels return his soul to the grave. Likewise, the soul of the non-believer is carried to the sky, but the doors are not opened for him. The angels will be commanded to return the soul to its grave. Imam ` Abdul Barr prefers this narrative and believes that the souls of all [ believers and non-believers ] remain in their graves. As for the first two sets of traditions, there is no contradiction because, carefully considered, ` illiyyun is in the seventh heaven beneath the Divine Throne, and this is exactly the locale of Paradise, as is clear from the Qur'anic text: عِندَ سِدْرَةِ الْمُنتَهَىٰ عِندَهَا جَنَّةُ الْمَأْوَىٰ 'by sidrat-ul-muntaha (the lot-tree in the upper realm), near which there is Jannat-ul-ma'wa (the Paradise of Abode), [ 53:14-15] ' This clearly states that Paradise is near the lot-tree in the upper realm, and ahadith confirm that the lot-tree is in the seventh heaven. Thus it may be argued that since the abode of the souls is ` illiyyun, Paradise must be near it. These souls will stroll in and along the Gardens of Paradise. Therefore, their abode may be said to be Paradise. Similarly, the souls of the unbelievers remain in sijjin which is situated beneath the seventh earth. It is also proved by ahadith that Hell is beneath the seventh earth, and the dwellers of sijjin will receive the heat and torture of the Hell. Therefore, it would be correct to say that their abode is in Hell. However, the hadith that informs us that the souls of the unbelievers will remain in the graves is apparently contradictory to the preceding two narratives. The Baihaqi of his time, Qadi Thana'ullah Panipati, in his Tafsir Mazhari, has reconciled them thus: It is not far-fetched to assume that ` illiyyun and sijjin are the real abodes of the souls, but they have a special connection with their graves. None, besides Allah, knows the actual nature of the connection. However, there is the sun and the moon in the sky, but their rays fall on the earth and provide to it light and heat. Similarly, the souls of ` illiyyun and sijjin may have some spiritual connection with the graves. The scholarly view of Qadi Thana'ullah Panipati has just been discussed in Surah Nazi’ at, the sum total of which is as follows: There are two types of soul: The one is a subtle substance that permeates the human body. Despite being a material substance, it is too subtle to be visible, and its other name is nafs. The other soul is abstract and non-material, pure essence. The pure, abstract and non-material soul is the life of the first soul, and therefore it is called the 'soul of soul'. Both the categories of souls are connected to human body, but the first type of soul resides in the human body. When the soul leaves the body, death occurs. The second type of soul is connected with the body more closely than the first type, but Allah alone knows the nature of the connection. The first soul, after death, is taken to the heaven, and then returned to the grave. Grave is its abode where it is rewarded and punished. The abstract soul remains in ` illiyyun or sijjin [ as the case might be ]. Thus we have several views on the issue. The final destination of souls is Paradise or ` illiyyun, or its opposite Hell or sijjin. The abode of the abstract souls is ` illiyyun or sijjin. The souls of the first type, the nafs, or the body, remains in the grave after death. And Allah knows best!

يَشْهَدُهُ الْمُقَرَّبُونَ (...attended by those [ angels ] who are blessed with nearness to Allah!...83:21) The verb yash-hadu is derived from shuhud which means 'to attend, to witness, to be present, to observe'. The verse purports to say that the record of deeds of the righteous will be in the custody of angels who are blessed with nearness to Allah. [ Qurtubi ]. If shuhud is taken in the sense of 'being present', then the attached pronoun will refer to ` illiyyin instead of kitab or 'register' (and 'those who are blessed with nearness to Allah' will refer to the righteous people, and not to the angels), and the verse in that case will mean: 'The souls of those blessed with nearness to Allah will be in the place called ` illiyyin' because that is the abode of their souls, as sijjin is the abode of the unbelievers. The proof of this is the narrative of ` Abdullah Ibn Masud ؓ recorded in Muslim in which the Holy Prophet ﷺ said that the souls of the martyrs are in the crops of green birds, enjoying the rivers and gardens of Paradise, and their abode will be the lamps suspended from [ the Divine ] Throne. This indicates that the souls of the martyrs will be under the Divine Throne, and will be able to stroll in Paradise. In Surah Yasin, we came across the incident of Habib Najjar, where it is stated that: قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ ﴿26﴾ بِمَا غَفَرَ لِي رَبِّي He was told, "Enter the Garden!" He said, "If my people only knew how my Lord has forgiven me [ 36:26] "' This indicates that no sooner he passed away than he entered Paradise. Similarly, some Prophetic narratives also show that the souls of the believers are in Paradise. The sum total of these verses and narratives is that the abode of all the souls is in the seventh heaven beneath the Divine Throne. This is the locale of Paradise, and the souls have been given freedom of movement within the Paradise. Here reference has been made particularly to 'those souls who are blessed with nearness to Allah' because of the most exalted ranks they will enjoy. [ This does not, however, mean that souls at the lower ranks will not be in this abode.] In fact, this will be the abode of the souls of all the believers as is narrated by Sayyidna Ka'b Ibn Malik ؓ that the Holy Prophet ﷺ said: انما نسمۃ المؤمن طایٔریعلّق فی شجر الجنَّۃ حتَّی ترجع الٰی جسدہ یوم القیٰمۃ۔ (رواہ مالک والنِّسایٔی بسند صحیح) 'The soul of a believer is a bird that will be hanging in the tree of Paradise, until it returns to its body on the Day of Judgment.' [ Malik and Nasa'i through an authentic chain of narrators. A Tradition of Umm Hani' to the same effect is recorded in Musnad of Ahmad and in Tabarani. See Mazhari ]. The Abode of Human Souls after Death What is the abode of human souls after death? In answer to this question, reports seem apparently different. Narratives were cited in explanation of sijjin and ` illiyyun above which showed that the souls of the unbelievers are in sijjin which is beneath the seventh earth, and the souls of the believers are in ` illiyyun which is in the seventh heaven beneath the Divine Throne. Some traditions indicate that the souls of the unbelievers will be in Hell, and the souls of the believers will be in Paradise. Some narratives, like the lengthy narrative of Bath' Ibn ` Azib ؓ ، suggest that the souls of all the deceased, believers and non-believers, will be in the graves. When the angels carry the soul of a believer to the sky, Allah says: 'Keep the record of deeds of this servant of mine in ` illiyyun and return him to the earth, because I have created him from earth, and to it I shall return him, and from it I shall resurrect him.' Complying with this command, the angels return his soul to the grave. Likewise, the soul of the non-believer is carried to the sky, but the doors are not opened for him. The angels will be commanded to return the soul to its grave. Imam ` Abdul Barr prefers this narrative and believes that the souls of all [ believers and non-believers ] remain in their graves. As for the first two sets of traditions, there is no contradiction because, carefully considered, ` illiyyun is in the seventh heaven beneath the Divine Throne, and this is exactly the locale of Paradise, as is clear from the Qur'anic text: عِندَ سِدْرَةِ الْمُنتَهَىٰ عِندَهَا جَنَّةُ الْمَأْوَىٰ 'by sidrat-ul-muntaha (the lot-tree in the upper realm), near which there is Jannat-ul-ma'wa (the Paradise of Abode), [ 53:14-15] ' This clearly states that Paradise is near the lot-tree in the upper realm, and ahadith confirm that the lot-tree is in the seventh heaven. Thus it may be argued that since the abode of the souls is ` illiyyun, Paradise must be near it. These souls will stroll in and along the Gardens of Paradise. Therefore, their abode may be said to be Paradise. Similarly, the souls of the unbelievers remain in sijjin which is situated beneath the seventh earth. It is also proved by ahadith that Hell is beneath the seventh earth, and the dwellers of sijjin will receive the heat and torture of the Hell. Therefore, it would be correct to say that their abode is in Hell. However, the hadith that informs us that the souls of the unbelievers will remain in the graves is apparently contradictory to the preceding two narratives. The Baihaqi of his time, Qadi Thana'ullah Panipati, in his Tafsir Mazhari, has reconciled them thus: It is not far-fetched to assume that ` illiyyun and sijjin are the real abodes of the souls, but they have a special connection with their graves. None, besides Allah, knows the actual nature of the connection. However, there is the sun and the moon in the sky, but their rays fall on the earth and provide to it light and heat. Similarly, the souls of ` illiyyun and sijjin may have some spiritual connection with the graves. The scholarly view of Qadi Thana'ullah Panipati has just been discussed in Surah Nazi’ at, the sum total of which is as follows: There are two types of soul: The one is a subtle substance that permeates the human body. Despite being a material substance, it is too subtle to be visible, and its other name is nafs. The other soul is abstract and non-material, pure essence. The pure, abstract and non-material soul is the life of the first soul, and therefore it is called the 'soul of soul'. Both the categories of souls are connected to human body, but the first type of soul resides in the human body. When the soul leaves the body, death occurs. The second type of soul is connected with the body more closely than the first type, but Allah alone knows the nature of the connection. The first soul, after death, is taken to the heaven, and then returned to the grave. Grave is its abode where it is rewarded and punished. The abstract soul remains in ` illiyyun or sijjin [ as the case might be ]. Thus we have several views on the issue. The final destination of souls is Paradise or ` illiyyun, or its opposite Hell or sijjin. The abode of the abstract souls is ` illiyyun or sijjin. The souls of the first type, the nafs, or the body, remains in the grave after death. And Allah knows best!

يَشْهَدُهُ الْمُقَرَّبُونَ (...attended by those [ angels ] who are blessed with nearness to Allah!...83:21) The verb yash-hadu is derived from shuhud which means 'to attend, to witness, to be present, to observe'. The verse purports to say that the record of deeds of the righteous will be in the custody of angels who are blessed with nearness to Allah. [ Qurtubi ]. If shuhud is taken in the sense of 'being present', then the attached pronoun will refer to ` illiyyin instead of kitab or 'register' (and 'those who are blessed with nearness to Allah' will refer to the righteous people, and not to the angels), and the verse in that case will mean: 'The souls of those blessed with nearness to Allah will be in the place called ` illiyyin' because that is the abode of their souls, as sijjin is the abode of the unbelievers. The proof of this is the narrative of ` Abdullah Ibn Masud ؓ recorded in Muslim in which the Holy Prophet ﷺ said that the souls of the martyrs are in the crops of green birds, enjoying the rivers and gardens of Paradise, and their abode will be the lamps suspended from [ the Divine ] Throne. This indicates that the souls of the martyrs will be under the Divine Throne, and will be able to stroll in Paradise. In Surah Yasin, we came across the incident of Habib Najjar, where it is stated that: قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ ﴿26﴾ بِمَا غَفَرَ لِي رَبِّي He was told, "Enter the Garden!" He said, "If my people only knew how my Lord has forgiven me [ 36:26] "' This indicates that no sooner he passed away than he entered Paradise. Similarly, some Prophetic narratives also show that the souls of the believers are in Paradise. The sum total of these verses and narratives is that the abode of all the souls is in the seventh heaven beneath the Divine Throne. This is the locale of Paradise, and the souls have been given freedom of movement within the Paradise. Here reference has been made particularly to 'those souls who are blessed with nearness to Allah' because of the most exalted ranks they will enjoy. [ This does not, however, mean that souls at the lower ranks will not be in this abode.] In fact, this will be the abode of the souls of all the believers as is narrated by Sayyidna Ka'b Ibn Malik ؓ that the Holy Prophet ﷺ said: انما نسمۃ المؤمن طایٔریعلّق فی شجر الجنَّۃ حتَّی ترجع الٰی جسدہ یوم القیٰمۃ۔ (رواہ مالک والنِّسایٔی بسند صحیح) 'The soul of a believer is a bird that will be hanging in the tree of Paradise, until it returns to its body on the Day of Judgment.' [ Malik and Nasa'i through an authentic chain of narrators. A Tradition of Umm Hani' to the same effect is recorded in Musnad of Ahmad and in Tabarani. See Mazhari ]. The Abode of Human Souls after Death What is the abode of human souls after death? In answer to this question, reports seem apparently different. Narratives were cited in explanation of sijjin and ` illiyyun above which showed that the souls of the unbelievers are in sijjin which is beneath the seventh earth, and the souls of the believers are in ` illiyyun which is in the seventh heaven beneath the Divine Throne. Some traditions indicate that the souls of the unbelievers will be in Hell, and the souls of the believers will be in Paradise. Some narratives, like the lengthy narrative of Bath' Ibn ` Azib ؓ ، suggest that the souls of all the deceased, believers and non-believers, will be in the graves. When the angels carry the soul of a believer to the sky, Allah says: 'Keep the record of deeds of this servant of mine in ` illiyyun and return him to the earth, because I have created him from earth, and to it I shall return him, and from it I shall resurrect him.' Complying with this command, the angels return his soul to the grave. Likewise, the soul of the non-believer is carried to the sky, but the doors are not opened for him. The angels will be commanded to return the soul to its grave. Imam ` Abdul Barr prefers this narrative and believes that the souls of all [ believers and non-believers ] remain in their graves. As for the first two sets of traditions, there is no contradiction because, carefully considered, ` illiyyun is in the seventh heaven beneath the Divine Throne, and this is exactly the locale of Paradise, as is clear from the Qur'anic text: عِندَ سِدْرَةِ الْمُنتَهَىٰ عِندَهَا جَنَّةُ الْمَأْوَىٰ 'by sidrat-ul-muntaha (the lot-tree in the upper realm), near which there is Jannat-ul-ma'wa (the Paradise of Abode), [ 53:14-15] ' This clearly states that Paradise is near the lot-tree in the upper realm, and ahadith confirm that the lot-tree is in the seventh heaven. Thus it may be argued that since the abode of the souls is ` illiyyun, Paradise must be near it. These souls will stroll in and along the Gardens of Paradise. Therefore, their abode may be said to be Paradise. Similarly, the souls of the unbelievers remain in sijjin which is situated beneath the seventh earth. It is also proved by ahadith that Hell is beneath the seventh earth, and the dwellers of sijjin will receive the heat and torture of the Hell. Therefore, it would be correct to say that their abode is in Hell. However, the hadith that informs us that the souls of the unbelievers will remain in the graves is apparently contradictory to the preceding two narratives. The Baihaqi of his time, Qadi Thana'ullah Panipati, in his Tafsir Mazhari, has reconciled them thus: It is not far-fetched to assume that ` illiyyun and sijjin are the real abodes of the souls, but they have a special connection with their graves. None, besides Allah, knows the actual nature of the connection. However, there is the sun and the moon in the sky, but their rays fall on the earth and provide to it light and heat. Similarly, the souls of ` illiyyun and sijjin may have some spiritual connection with the graves. The scholarly view of Qadi Thana'ullah Panipati has just been discussed in Surah Nazi’ at, the sum total of which is as follows: There are two types of soul: The one is a subtle substance that permeates the human body. Despite being a material substance, it is too subtle to be visible, and its other name is nafs. The other soul is abstract and non-material, pure essence. The pure, abstract and non-material soul is the life of the first soul, and therefore it is called the 'soul of soul'. Both the categories of souls are connected to human body, but the first type of soul resides in the human body. When the soul leaves the body, death occurs. The second type of soul is connected with the body more closely than the first type, but Allah alone knows the nature of the connection. The first soul, after death, is taken to the heaven, and then returned to the grave. Grave is its abode where it is rewarded and punished. The abstract soul remains in ` illiyyun or sijjin [ as the case might be ]. Thus we have several views on the issue. The final destination of souls is Paradise or ` illiyyun, or its opposite Hell or sijjin. The abode of the abstract souls is ` illiyyun or sijjin. The souls of the first type, the nafs, or the body, remains in the grave after death. And Allah knows best!

يَشْهَدُهُ الْمُقَرَّبُونَ (...attended by those [ angels ] who are blessed with nearness to Allah!...83:21) The verb yash-hadu is derived from shuhud which means 'to attend, to witness, to be present, to observe'. The verse purports to say that the record of deeds of the righteous will be in the custody of angels who are blessed with nearness to Allah. [ Qurtubi ]. If shuhud is taken in the sense of 'being present', then the attached pronoun will refer to ` illiyyin instead of kitab or 'register' (and 'those who are blessed with nearness to Allah' will refer to the righteous people, and not to the angels), and the verse in that case will mean: 'The souls of those blessed with nearness to Allah will be in the place called ` illiyyin' because that is the abode of their souls, as sijjin is the abode of the unbelievers. The proof of this is the narrative of ` Abdullah Ibn Masud ؓ recorded in Muslim in which the Holy Prophet ﷺ said that the souls of the martyrs are in the crops of green birds, enjoying the rivers and gardens of Paradise, and their abode will be the lamps suspended from [ the Divine ] Throne. This indicates that the souls of the martyrs will be under the Divine Throne, and will be able to stroll in Paradise. In Surah Yasin, we came across the incident of Habib Najjar, where it is stated that: قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ ﴿26﴾ بِمَا غَفَرَ لِي رَبِّي He was told, "Enter the Garden!" He said, "If my people only knew how my Lord has forgiven me [ 36:26] "' This indicates that no sooner he passed away than he entered Paradise. Similarly, some Prophetic narratives also show that the souls of the believers are in Paradise. The sum total of these verses and narratives is that the abode of all the souls is in the seventh heaven beneath the Divine Throne. This is the locale of Paradise, and the souls have been given freedom of movement within the Paradise. Here reference has been made particularly to 'those souls who are blessed with nearness to Allah' because of the most exalted ranks they will enjoy. [ This does not, however, mean that souls at the lower ranks will not be in this abode.] In fact, this will be the abode of the souls of all the believers as is narrated by Sayyidna Ka'b Ibn Malik ؓ that the Holy Prophet ﷺ said: انما نسمۃ المؤمن طایٔریعلّق فی شجر الجنَّۃ حتَّی ترجع الٰی جسدہ یوم القیٰمۃ۔ (رواہ مالک والنِّسایٔی بسند صحیح) 'The soul of a believer is a bird that will be hanging in the tree of Paradise, until it returns to its body on the Day of Judgment.' [ Malik and Nasa'i through an authentic chain of narrators. A Tradition of Umm Hani' to the same effect is recorded in Musnad of Ahmad and in Tabarani. See Mazhari ]. The Abode of Human Souls after Death What is the abode of human souls after death? In answer to this question, reports seem apparently different. Narratives were cited in explanation of sijjin and ` illiyyun above which showed that the souls of the unbelievers are in sijjin which is beneath the seventh earth, and the souls of the believers are in ` illiyyun which is in the seventh heaven beneath the Divine Throne. Some traditions indicate that the souls of the unbelievers will be in Hell, and the souls of the believers will be in Paradise. Some narratives, like the lengthy narrative of Bath' Ibn ` Azib ؓ ، suggest that the souls of all the deceased, believers and non-believers, will be in the graves. When the angels carry the soul of a believer to the sky, Allah says: 'Keep the record of deeds of this servant of mine in ` illiyyun and return him to the earth, because I have created him from earth, and to it I shall return him, and from it I shall resurrect him.' Complying with this command, the angels return his soul to the grave. Likewise, the soul of the non-believer is carried to the sky, but the doors are not opened for him. The angels will be commanded to return the soul to its grave. Imam ` Abdul Barr prefers this narrative and believes that the souls of all [ believers and non-believers ] remain in their graves. As for the first two sets of traditions, there is no contradiction because, carefully considered, ` illiyyun is in the seventh heaven beneath the Divine Throne, and this is exactly the locale of Paradise, as is clear from the Qur'anic text: عِندَ سِدْرَةِ الْمُنتَهَىٰ عِندَهَا جَنَّةُ الْمَأْوَىٰ 'by sidrat-ul-muntaha (the lot-tree in the upper realm), near which there is Jannat-ul-ma'wa (the Paradise of Abode), [ 53:14-15] ' This clearly states that Paradise is near the lot-tree in the upper realm, and ahadith confirm that the lot-tree is in the seventh heaven. Thus it may be argued that since the abode of the souls is ` illiyyun, Paradise must be near it. These souls will stroll in and along the Gardens of Paradise. Therefore, their abode may be said to be Paradise. Similarly, the souls of the unbelievers remain in sijjin which is situated beneath the seventh earth. It is also proved by ahadith that Hell is beneath the seventh earth, and the dwellers of sijjin will receive the heat and torture of the Hell. Therefore, it would be correct to say that their abode is in Hell. However, the hadith that informs us that the souls of the unbelievers will remain in the graves is apparently contradictory to the preceding two narratives. The Baihaqi of his time, Qadi Thana'ullah Panipati, in his Tafsir Mazhari, has reconciled them thus: It is not far-fetched to assume that ` illiyyun and sijjin are the real abodes of the souls, but they have a special connection with their graves. None, besides Allah, knows the actual nature of the connection. However, there is the sun and the moon in the sky, but their rays fall on the earth and provide to it light and heat. Similarly, the souls of ` illiyyun and sijjin may have some spiritual connection with the graves. The scholarly view of Qadi Thana'ullah Panipati has just been discussed in Surah Nazi’ at, the sum total of which is as follows: There are two types of soul: The one is a subtle substance that permeates the human body. Despite being a material substance, it is too subtle to be visible, and its other name is nafs. The other soul is abstract and non-material, pure essence. The pure, abstract and non-material soul is the life of the first soul, and therefore it is called the 'soul of soul'. Both the categories of souls are connected to human body, but the first type of soul resides in the human body. When the soul leaves the body, death occurs. The second type of soul is connected with the body more closely than the first type, but Allah alone knows the nature of the connection. The first soul, after death, is taken to the heaven, and then returned to the grave. Grave is its abode where it is rewarded and punished. The abstract soul remains in ` illiyyun or sijjin [ as the case might be ]. Thus we have several views on the issue. The final destination of souls is Paradise or ` illiyyun, or its opposite Hell or sijjin. The abode of the abstract souls is ` illiyyun or sijjin. The souls of the first type, the nafs, or the body, remains in the grave after death. And Allah knows best!

يَشْهَدُهُ الْمُقَرَّبُونَ (...attended by those [ angels ] who are blessed with nearness to Allah!...83:21) The verb yash-hadu is derived from shuhud which means 'to attend, to witness, to be present, to observe'. The verse purports to say that the record of deeds of the righteous will be in the custody of angels who are blessed with nearness to Allah. [ Qurtubi ]. If shuhud is taken in the sense of 'being present', then the attached pronoun will refer to ` illiyyin instead of kitab or 'register' (and 'those who are blessed with nearness to Allah' will refer to the righteous people, and not to the angels), and the verse in that case will mean: 'The souls of those blessed with nearness to Allah will be in the place called ` illiyyin' because that is the abode of their souls, as sijjin is the abode of the unbelievers. The proof of this is the narrative of ` Abdullah Ibn Masud ؓ recorded in Muslim in which the Holy Prophet ﷺ said that the souls of the martyrs are in the crops of green birds, enjoying the rivers and gardens of Paradise, and their abode will be the lamps suspended from [ the Divine ] Throne. This indicates that the souls of the martyrs will be under the Divine Throne, and will be able to stroll in Paradise. In Surah Yasin, we came across the incident of Habib Najjar, where it is stated that: قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ ﴿26﴾ بِمَا غَفَرَ لِي رَبِّي He was told, "Enter the Garden!" He said, "If my people only knew how my Lord has forgiven me [ 36:26] "' This indicates that no sooner he passed away than he entered Paradise. Similarly, some Prophetic narratives also show that the souls of the believers are in Paradise. The sum total of these verses and narratives is that the abode of all the souls is in the seventh heaven beneath the Divine Throne. This is the locale of Paradise, and the souls have been given freedom of movement within the Paradise. Here reference has been made particularly to 'those souls who are blessed with nearness to Allah' because of the most exalted ranks they will enjoy. [ This does not, however, mean that souls at the lower ranks will not be in this abode.] In fact, this will be the abode of the souls of all the believers as is narrated by Sayyidna Ka'b Ibn Malik ؓ that the Holy Prophet ﷺ said: انما نسمۃ المؤمن طایٔریعلّق فی شجر الجنَّۃ حتَّی ترجع الٰی جسدہ یوم القیٰمۃ۔ (رواہ مالک والنِّسایٔی بسند صحیح) 'The soul of a believer is a bird that will be hanging in the tree of Paradise, until it returns to its body on the Day of Judgment.' [ Malik and Nasa'i through an authentic chain of narrators. A Tradition of Umm Hani' to the same effect is recorded in Musnad of Ahmad and in Tabarani. See Mazhari ]. The Abode of Human Souls after Death What is the abode of human souls after death? In answer to this question, reports seem apparently different. Narratives were cited in explanation of sijjin and ` illiyyun above which showed that the souls of the unbelievers are in sijjin which is beneath the seventh earth, and the souls of the believers are in ` illiyyun which is in the seventh heaven beneath the Divine Throne. Some traditions indicate that the souls of the unbelievers will be in Hell, and the souls of the believers will be in Paradise. Some narratives, like the lengthy narrative of Bath' Ibn ` Azib ؓ ، suggest that the souls of all the deceased, believers and non-believers, will be in the graves. When the angels carry the soul of a believer to the sky, Allah says: 'Keep the record of deeds of this servant of mine in ` illiyyun and return him to the earth, because I have created him from earth, and to it I shall return him, and from it I shall resurrect him.' Complying with this command, the angels return his soul to the grave. Likewise, the soul of the non-believer is carried to the sky, but the doors are not opened for him. The angels will be commanded to return the soul to its grave. Imam ` Abdul Barr prefers this narrative and believes that the souls of all [ believers and non-believers ] remain in their graves. As for the first two sets of traditions, there is no contradiction because, carefully considered, ` illiyyun is in the seventh heaven beneath the Divine Throne, and this is exactly the locale of Paradise, as is clear from the Qur'anic text: عِندَ سِدْرَةِ الْمُنتَهَىٰ عِندَهَا جَنَّةُ الْمَأْوَىٰ 'by sidrat-ul-muntaha (the lot-tree in the upper realm), near which there is Jannat-ul-ma'wa (the Paradise of Abode), [ 53:14-15] ' This clearly states that Paradise is near the lot-tree in the upper realm, and ahadith confirm that the lot-tree is in the seventh heaven. Thus it may be argued that since the abode of the souls is ` illiyyun, Paradise must be near it. These souls will stroll in and along the Gardens of Paradise. Therefore, their abode may be said to be Paradise. Similarly, the souls of the unbelievers remain in sijjin which is situated beneath the seventh earth. It is also proved by ahadith that Hell is beneath the seventh earth, and the dwellers of sijjin will receive the heat and torture of the Hell. Therefore, it would be correct to say that their abode is in Hell. However, the hadith that informs us that the souls of the unbelievers will remain in the graves is apparently contradictory to the preceding two narratives. The Baihaqi of his time, Qadi Thana'ullah Panipati, in his Tafsir Mazhari, has reconciled them thus: It is not far-fetched to assume that ` illiyyun and sijjin are the real abodes of the souls, but they have a special connection with their graves. None, besides Allah, knows the actual nature of the connection. However, there is the sun and the moon in the sky, but their rays fall on the earth and provide to it light and heat. Similarly, the souls of ` illiyyun and sijjin may have some spiritual connection with the graves. The scholarly view of Qadi Thana'ullah Panipati has just been discussed in Surah Nazi’ at, the sum total of which is as follows: There are two types of soul: The one is a subtle substance that permeates the human body. Despite being a material substance, it is too subtle to be visible, and its other name is nafs. The other soul is abstract and non-material, pure essence. The pure, abstract and non-material soul is the life of the first soul, and therefore it is called the 'soul of soul'. Both the categories of souls are connected to human body, but the first type of soul resides in the human body. When the soul leaves the body, death occurs. The second type of soul is connected with the body more closely than the first type, but Allah alone knows the nature of the connection. The first soul, after death, is taken to the heaven, and then returned to the grave. Grave is its abode where it is rewarded and punished. The abstract soul remains in ` illiyyun or sijjin [ as the case might be ]. Thus we have several views on the issue. The final destination of souls is Paradise or ` illiyyun, or its opposite Hell or sijjin. The abode of the abstract souls is ` illiyyun or sijjin. The souls of the first type, the nafs, or the body, remains in the grave after death. And Allah knows best!

وَفِي ذَٰلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ (and inaspiring for this, the competitors should compete....83:26) The word تَنَافَسِ tanafus means for a few people 'to try or strive to gain some desirable things before others can get them.' Having mentioned the bounties of Paradise, the attention of heedless people are drawn to the fact that they are thinking that certain material things are desirable, and therefore they are competing one another to obtain them before others. They are told that the material blessings [ after which they are running ] are perishable. They should not be made the ultimate goal of life, nor the object of racing. Man should be content with what he has for the comfort of the fleeting period of this life. If he loses the means, it should not hurt him much, because it is not a loss that cannot be recovered. However, people with aspiration should aspire, race and compete for the blessings of Paradise that are perfect and eternal in every possible dimension. How aptly the late poet Akbar has put it: یہ کہاں کا فسانہ ہے سود و زیاں جو گیا سو گیا جو ملا سو ملا کہو دل سے فرصت عمر ہے کم جو دلا تو اللہ ہی کی یاد دِلا 'Gain and loss - what fiction is this? What is lost is lost, what is gained is gained Say to the mind, the life is little. If you wish to remind me, remind me of God.'

وَفِي ذَٰلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ (and inaspiring for this, the competitors should compete....83:26) The word تَنَافَسِ tanafus means for a few people 'to try or strive to gain some desirable things before others can get them.' Having mentioned the bounties of Paradise, the attention of heedless people are drawn to the fact that they are thinking that certain material things are desirable, and therefore they are competing one another to obtain them before others. They are told that the material blessings [ after which they are running ] are perishable. They should not be made the ultimate goal of life, nor the object of racing. Man should be content with what he has for the comfort of the fleeting period of this life. If he loses the means, it should not hurt him much, because it is not a loss that cannot be recovered. However, people with aspiration should aspire, race and compete for the blessings of Paradise that are perfect and eternal in every possible dimension. How aptly the late poet Akbar has put it: یہ کہاں کا فسانہ ہے سود و زیاں جو گیا سو گیا جو ملا سو ملا کہو دل سے فرصت عمر ہے کم جو دلا تو اللہ ہی کی یاد دِلا 'Gain and loss - what fiction is this? What is lost is lost, what is gained is gained Say to the mind, the life is little. If you wish to remind me, remind me of God.'

وَفِي ذَٰلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ (and inaspiring for this, the competitors should compete....83:26) The word تَنَافَسِ tanafus means for a few people 'to try or strive to gain some desirable things before others can get them.' Having mentioned the bounties of Paradise, the attention of heedless people are drawn to the fact that they are thinking that certain material things are desirable, and therefore they are competing one another to obtain them before others. They are told that the material blessings [ after which they are running ] are perishable. They should not be made the ultimate goal of life, nor the object of racing. Man should be content with what he has for the comfort of the fleeting period of this life. If he loses the means, it should not hurt him much, because it is not a loss that cannot be recovered. However, people with aspiration should aspire, race and compete for the blessings of Paradise that are perfect and eternal in every possible dimension. How aptly the late poet Akbar has put it: یہ کہاں کا فسانہ ہے سود و زیاں جو گیا سو گیا جو ملا سو ملا کہو دل سے فرصت عمر ہے کم جو دلا تو اللہ ہی کی یاد دِلا 'Gain and loss - what fiction is this? What is lost is lost, what is gained is gained Say to the mind, the life is little. If you wish to remind me, remind me of God.'

إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ (Indeed those who were guilty used to laugh at those who believed, 83:29). In these verses, Allah depicts fully the attitudes of the followers of falsehood [ non-believers ] towards the upholders of truth [ the believers ]. The non-believers used to laugh at the believers in the worldly life. In other words, they would mock at them and despise them. Whenever they would pass by the believers, they would wink at each other in contempt of them. When the non-believers returned home, they would take great pleasure in describing the mocking manner in which they treated the poor believers, saying that Muhammad has misled the simpletons. If we review the situation today, [ it is no better ]. People, whose minds are contaminated with contemporary secular education, are careless about the religion and the Hereafter. Belief in Allah and the Holy Prophet ﷺ is nominal. They treat the [ religious ] scholars and righteous people exactly in the same manner as the non-believers used to treat the Companions ؓ in the days of the Holy Prophet ﷺ ]. May Allah salvage the Muslims from this painful scourge. There is much solace in this verse for the righteous believers. Never bother about their laughter and mockery. How well a poet puts it: ہنسے جانے سے جب تک ہم ڈریں گے زمانہ ہم پہ ہنسا ہی رہے گا 'So long as we fear people's laughter [ at us ], the people will continue laughing at us' All amdulillah The Commentary on Surah At-Tatfif Ends here

إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ (Indeed those who were guilty used to laugh at those who believed, 83:29). In these verses, Allah depicts fully the attitudes of the followers of falsehood [ non-believers ] towards the upholders of truth [ the believers ]. The non-believers used to laugh at the believers in the worldly life. In other words, they would mock at them and despise them. Whenever they would pass by the believers, they would wink at each other in contempt of them. When the non-believers returned home, they would take great pleasure in describing the mocking manner in which they treated the poor believers, saying that Muhammad has misled the simpletons. If we review the situation today, [ it is no better ]. People, whose minds are contaminated with contemporary secular education, are careless about the religion and the Hereafter. Belief in Allah and the Holy Prophet ﷺ is nominal. They treat the [ religious ] scholars and righteous people exactly in the same manner as the non-believers used to treat the Companions ؓ in the days of the Holy Prophet ﷺ ]. May Allah salvage the Muslims from this painful scourge. There is much solace in this verse for the righteous believers. Never bother about their laughter and mockery. How well a poet puts it: ہنسے جانے سے جب تک ہم ڈریں گے زمانہ ہم پہ ہنسا ہی رہے گا 'So long as we fear people's laughter [ at us ], the people will continue laughing at us' All amdulillah The Commentary on Surah At-Tatfif Ends here

إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ (Indeed those who were guilty used to laugh at those who believed, 83:29). In these verses, Allah depicts fully the attitudes of the followers of falsehood [ non-believers ] towards the upholders of truth [ the believers ]. The non-believers used to laugh at the believers in the worldly life. In other words, they would mock at them and despise them. Whenever they would pass by the believers, they would wink at each other in contempt of them. When the non-believers returned home, they would take great pleasure in describing the mocking manner in which they treated the poor believers, saying that Muhammad has misled the simpletons. If we review the situation today, [ it is no better ]. People, whose minds are contaminated with contemporary secular education, are careless about the religion and the Hereafter. Belief in Allah and the Holy Prophet ﷺ is nominal. They treat the [ religious ] scholars and righteous people exactly in the same manner as the non-believers used to treat the Companions ؓ in the days of the Holy Prophet ﷺ ]. May Allah salvage the Muslims from this painful scourge. There is much solace in this verse for the righteous believers. Never bother about their laughter and mockery. How well a poet puts it: ہنسے جانے سے جب تک ہم ڈریں گے زمانہ ہم پہ ہنسا ہی رہے گا 'So long as we fear people's laughter [ at us ], the people will continue laughing at us' All amdulillah The Commentary on Surah At-Tatfif Ends here

إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ (Indeed those who were guilty used to laugh at those who believed, 83:29). In these verses, Allah depicts fully the attitudes of the followers of falsehood [ non-believers ] towards the upholders of truth [ the believers ]. The non-believers used to laugh at the believers in the worldly life. In other words, they would mock at them and despise them. Whenever they would pass by the believers, they would wink at each other in contempt of them. When the non-believers returned home, they would take great pleasure in describing the mocking manner in which they treated the poor believers, saying that Muhammad has misled the simpletons. If we review the situation today, [ it is no better ]. People, whose minds are contaminated with contemporary secular education, are careless about the religion and the Hereafter. Belief in Allah and the Holy Prophet ﷺ is nominal. They treat the [ religious ] scholars and righteous people exactly in the same manner as the non-believers used to treat the Companions ؓ in the days of the Holy Prophet ﷺ ]. May Allah salvage the Muslims from this painful scourge. There is much solace in this verse for the righteous believers. Never bother about their laughter and mockery. How well a poet puts it: ہنسے جانے سے جب تک ہم ڈریں گے زمانہ ہم پہ ہنسا ہی رہے گا 'So long as we fear people's laughter [ at us ], the people will continue laughing at us' All amdulillah The Commentary on Surah At-Tatfif Ends here

إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ (Indeed those who were guilty used to laugh at those who believed, 83:29). In these verses, Allah depicts fully the attitudes of the followers of falsehood [ non-believers ] towards the upholders of truth [ the believers ]. The non-believers used to laugh at the believers in the worldly life. In other words, they would mock at them and despise them. Whenever they would pass by the believers, they would wink at each other in contempt of them. When the non-believers returned home, they would take great pleasure in describing the mocking manner in which they treated the poor believers, saying that Muhammad has misled the simpletons. If we review the situation today, [ it is no better ]. People, whose minds are contaminated with contemporary secular education, are careless about the religion and the Hereafter. Belief in Allah and the Holy Prophet ﷺ is nominal. They treat the [ religious ] scholars and righteous people exactly in the same manner as the non-believers used to treat the Companions ؓ in the days of the Holy Prophet ﷺ ]. May Allah salvage the Muslims from this painful scourge. There is much solace in this verse for the righteous believers. Never bother about their laughter and mockery. How well a poet puts it: ہنسے جانے سے جب تک ہم ڈریں گے زمانہ ہم پہ ہنسا ہی رہے گا 'So long as we fear people's laughter [ at us ], the people will continue laughing at us' All amdulillah The Commentary on Surah At-Tatfif Ends here

إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ (Indeed those who were guilty used to laugh at those who believed, 83:29). In these verses, Allah depicts fully the attitudes of the followers of falsehood [ non-believers ] towards the upholders of truth [ the believers ]. The non-believers used to laugh at the believers in the worldly life. In other words, they would mock at them and despise them. Whenever they would pass by the believers, they would wink at each other in contempt of them. When the non-believers returned home, they would take great pleasure in describing the mocking manner in which they treated the poor believers, saying that Muhammad has misled the simpletons. If we review the situation today, [ it is no better ]. People, whose minds are contaminated with contemporary secular education, are careless about the religion and the Hereafter. Belief in Allah and the Holy Prophet ﷺ is nominal. They treat the [ religious ] scholars and righteous people exactly in the same manner as the non-believers used to treat the Companions ؓ in the days of the Holy Prophet ﷺ ]. May Allah salvage the Muslims from this painful scourge. There is much solace in this verse for the righteous believers. Never bother about their laughter and mockery. How well a poet puts it: ہنسے جانے سے جب تک ہم ڈریں گے زمانہ ہم پہ ہنسا ہی رہے گا 'So long as we fear people's laughter [ at us ], the people will continue laughing at us' All amdulillah The Commentary on Surah At-Tatfif Ends here

إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ (Indeed those who were guilty used to laugh at those who believed, 83:29). In these verses, Allah depicts fully the attitudes of the followers of falsehood [ non-believers ] towards the upholders of truth [ the believers ]. The non-believers used to laugh at the believers in the worldly life. In other words, they would mock at them and despise them. Whenever they would pass by the believers, they would wink at each other in contempt of them. When the non-believers returned home, they would take great pleasure in describing the mocking manner in which they treated the poor believers, saying that Muhammad has misled the simpletons. If we review the situation today, [ it is no better ]. People, whose minds are contaminated with contemporary secular education, are careless about the religion and the Hereafter. Belief in Allah and the Holy Prophet ﷺ is nominal. They treat the [ religious ] scholars and righteous people exactly in the same manner as the non-believers used to treat the Companions ؓ in the days of the Holy Prophet ﷺ ]. May Allah salvage the Muslims from this painful scourge. There is much solace in this verse for the righteous believers. Never bother about their laughter and mockery. How well a poet puts it: ہنسے جانے سے جب تک ہم ڈریں گے زمانہ ہم پہ ہنسا ہی رہے گا 'So long as we fear people's laughter [ at us ], the people will continue laughing at us' All amdulillah The Commentary on Surah At-Tatfif Ends here

إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ (Indeed those who were guilty used to laugh at those who believed, 83:29). In these verses, Allah depicts fully the attitudes of the followers of falsehood [ non-believers ] towards the upholders of truth [ the believers ]. The non-believers used to laugh at the believers in the worldly life. In other words, they would mock at them and despise them. Whenever they would pass by the believers, they would wink at each other in contempt of them. When the non-believers returned home, they would take great pleasure in describing the mocking manner in which they treated the poor believers, saying that Muhammad has misled the simpletons. If we review the situation today, [ it is no better ]. People, whose minds are contaminated with contemporary secular education, are careless about the religion and the Hereafter. Belief in Allah and the Holy Prophet ﷺ is nominal. They treat the [ religious ] scholars and righteous people exactly in the same manner as the non-believers used to treat the Companions ؓ in the days of the Holy Prophet ﷺ ]. May Allah salvage the Muslims from this painful scourge. There is much solace in this verse for the righteous believers. Never bother about their laughter and mockery. How well a poet puts it: ہنسے جانے سے جب تک ہم ڈریں گے زمانہ ہم پہ ہنسا ہی رہے گا 'So long as we fear people's laughter [ at us ], the people will continue laughing at us' All amdulillah The Commentary on Surah At-Tatfif Ends here

Commentary The present Surah depicts the conditions that will prevail on the Day of Judgment, such as reckoning and accountability, reward of good and torment of evil. The heedless man is asked to look into himself and his environs, which will lead him to believe in Allah and the Qur'an. [ The powerful opening of the Surah sketches some of the scenes of universal upheaval ]. First, it speaks about the sky that will split apart. Then it goes on to speak about the earth that will be stretched and will throw up whatever it contains - whether natural treasures, or buried treasures, or dead human bodies, and then it will become empty. A new earth will be prepared for Hashr (Gathering of the Day of Requital). It will have neither caves nor mountains, neither buildings nor trees. It will be flat and smooth. It will be stretched so that there is ample room for the former as well as the latter generations to gather on the plain. This description has been given in other Surahs with different styles, but in the present verses, there is an addition. About what Allah will demonstrate about the heaven and earth on the Day of Judgment, the following comment is made: وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (and will listen to (the command of) its Lord, and it ought to,...84:5) The verbَأَذِنَتْ adhinat means 'it will listen'. Here listening includes obedience. The verb huqqat may be interpreted as 'It had an obligation to listen and obey Allah's command'. Two Categories of Divine Commands The obedience of the heaven and the earth, referred to here, may have two meanings, because the Divine commands are of two kinds: [ 1] the Divinely legislated [ taqdirii ] injunctions; and [ 2] the cosmic and destined [ takwini taqdiri ] commands. In the former case, the command appears as a law the violation of which is punishable. However, men are not practically coerced in the sense that they become practically unable to violate it. Instead, they have their free will to choose whether to abide by the law or to violate it. Such laws are imposed upon those who are endowed with intellect like humans and Jinn. This divides them into believers and non-believers, obedient and disobedient. In the former case, the commands are implemented by force. No one can deviate from them in the least. The entire universe, including humans and Jinn, follow them by force. The cosmic commands [ which Allah has decreed ] are applied forcefully and all the creatures, whether believers or unbelievers, pious or impious, have no choice or will but to do according to that command. ذرَّہ ذرَّہ دہر کا پابستہ تقدیر ہے زندگی کے خواب کی جَامی یہی تعبیر ہے 'Every particle in this world is bound by the Divine Decree. Jami, this is the interpretation of the dream of life.' It is possible that Allah will, on that day, endow the sky and the earth with special sense and perception like humans and Jinn. When they receive a command from Allah, they, of their own volition choose to act upon it. Alternatively, the command may refer to the second kind, that is, the cosmic command that no one can violate. But the words, وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ "and will listen to [ the command on its Lord, and it ought to," are closer to the first meaning of command, while the second one is possible, if these words are taken in their figurative sense.

Commentary The present Surah depicts the conditions that will prevail on the Day of Judgment, such as reckoning and accountability, reward of good and torment of evil. The heedless man is asked to look into himself and his environs, which will lead him to believe in Allah and the Qur'an. [ The powerful opening of the Surah sketches some of the scenes of universal upheaval ]. First, it speaks about the sky that will split apart. Then it goes on to speak about the earth that will be stretched and will throw up whatever it contains - whether natural treasures, or buried treasures, or dead human bodies, and then it will become empty. A new earth will be prepared for Hashr (Gathering of the Day of Requital). It will have neither caves nor mountains, neither buildings nor trees. It will be flat and smooth. It will be stretched so that there is ample room for the former as well as the latter generations to gather on the plain. This description has been given in other Surahs with different styles, but in the present verses, there is an addition. About what Allah will demonstrate about the heaven and earth on the Day of Judgment, the following comment is made: وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (and will listen to (the command of) its Lord, and it ought to,...84:5) The verbَأَذِنَتْ adhinat means 'it will listen'. Here listening includes obedience. The verb huqqat may be interpreted as 'It had an obligation to listen and obey Allah's command'. Two Categories of Divine Commands The obedience of the heaven and the earth, referred to here, may have two meanings, because the Divine commands are of two kinds: [ 1] the Divinely legislated [ taqdirii ] injunctions; and [ 2] the cosmic and destined [ takwini taqdiri ] commands. In the former case, the command appears as a law the violation of which is punishable. However, men are not practically coerced in the sense that they become practically unable to violate it. Instead, they have their free will to choose whether to abide by the law or to violate it. Such laws are imposed upon those who are endowed with intellect like humans and Jinn. This divides them into believers and non-believers, obedient and disobedient. In the former case, the commands are implemented by force. No one can deviate from them in the least. The entire universe, including humans and Jinn, follow them by force. The cosmic commands [ which Allah has decreed ] are applied forcefully and all the creatures, whether believers or unbelievers, pious or impious, have no choice or will but to do according to that command. ذرَّہ ذرَّہ دہر کا پابستہ تقدیر ہے زندگی کے خواب کی جَامی یہی تعبیر ہے 'Every particle in this world is bound by the Divine Decree. Jami, this is the interpretation of the dream of life.' It is possible that Allah will, on that day, endow the sky and the earth with special sense and perception like humans and Jinn. When they receive a command from Allah, they, of their own volition choose to act upon it. Alternatively, the command may refer to the second kind, that is, the cosmic command that no one can violate. But the words, وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ "and will listen to [ the command on its Lord, and it ought to," are closer to the first meaning of command, while the second one is possible, if these words are taken in their figurative sense.

وَإِذَا الْأَرْضُ مُدَّتْ (and when the earth will be stretched [ to give room to more people ]...84:3) The word madda means 'to stretch, spread, expand out'. Sayyidna Jabir ibn ` Abdullah ؓ narrates that the Holy Prophet said that on the Day of Judgment the earth will be stretched out like leather (or rubber) and expanded into a smooth plain, and there will be just enough space on it for all individuals of human race to keep their feet. To understand this tradition, it is necessary to keep in mind that on the Day of Resurrection all individuals who will have been born from the inception of creation till resurrection will be brought back to life simultaneously. Thus each individual will have just enough space on the earth where he could place his feet. [ Transmitted by Hakim with a good chain of authorities - Mazhari ].

وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ (and it will throw up whatever it contains, and will become empty...84:4) The earth will, with one convulsion, throw up whatever it contains in its belly, whether natural treasures or buried treasures, or mines, or dead human bodies and their remains and particles.

وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ (and it will throw up whatever it contains, and will become empty...84:4) The earth will, with one convulsion, throw up whatever it contains in its belly, whether natural treasures or buried treasures, or mines, or dead human bodies and their remains and particles.

يَا أَيُّهَا الْإِنسَانُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا فَمُلَاقِيهِ (0 man, you have to work hard constantly to reach your Lord, then you have to meet Him...84:6) The word kadh means to 'exert one's efforts fully', and 'to your Lord' means 'to meet your Lord'. In other words, every effort of man would end at his Lord. Return to Allah Mankind is addressed in this verse and shown a road that if he were to think about it carefully, and use his sense and intelligence, he could exert his efforts in the right direction that will ensure for him welfare, well-being and safety in this world, as well as in the Hereafter. First, it has been pointed out that man, whether he is good or bad, believer or non-believer, has the natural tendency to exert himself in order to achieve his goal. A good-natured person will work hard and adopt lawful means to acquire his livelihood and necessities of life. A bad person cannot obtain his needs and objective without working hard. Thieves, robbers, rouges, cheats and looters apply their minds and exert their physical strength in order to achieve their objective. Secondly, it has been pointed out that if the intelligent man were to think carefully, all his movements and pauses are stations of a long journey he is going through, though unconsciously. This journey will end at his presence before Allah, that is, at death. This is stated in the phrase ila rabbika to your Lord'. This is a statement of reality which none can deny. All efforts, [ good or bad ], must end with death. The third point is that after death, in the presence of his Lord, he will have to give an account of his movements and deeds, and of his efforts. This is rationally necessary and justified, so that the consequences of good and bad may be separately known, because such distinction is not known in this life. A good person may work hard for a month or so in order to obtain his livelihood and necessities of life, but thieves and looters may obtain them overnight. If there is no time of reckoning or punishment, both of them [ the good and the bad ] will be equal, which is contrary to reason and justice. At the end, the verse says: فَمُلَاقِيهِ (then you have to meet Him.) The translation given above is based on the assumption that the attached pronoun (hi) refers to Allah. The sense is that every person has to meet his Lord and to present himself before him to give the account of his deeds. Another possible interpretation is that the attached pronoun (hi) refers to 'kadh' (working hard). Given this interpretation, the translation of the verse would be: "0 man, you have to work hard constantly to reach your Lord, then you have to meet it." And the sense would be: 'you have to meet the good or bad consequences of your working hard.' The verses that follow depict separately the consequences of the good and the bad people, of the believers and the non-believers. First, the ledger of deeds must be received in the right or the left hand. Those who receive the ledgers in their right hands will be the inmates of Paradise with its eternal blessings. Those who receive the ledgers in their left hands will be the inmates of Hell. The point for careful consideration is that necessities of life, as well as unnecessary desires are fulfilled by both righteous and wicked people in this world, and thus both spend their lives in some way or the other, but the consequences of the two [ for the Hereafter ] are diametrically opposite to each other. One results in eternal and unending comfort, and the other results in eternal perdition, torture and torment. Man still has the chance [ while he is living ] to redirect his attention to working hard towards switching the situation in a direction that not only fulfils his legitimate needs and desires in this world, but also attains the eternal pleasures of the Hereafter.

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ ﴿7﴾ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا ﴿8﴾ وَيَنقَلِبُ إِلَىٰ أَهْلِهِ مَسْرُورًا ﴿9﴾ (So, as for him whose book [ of deeds ] will be given to him in his right hand, he will be called to account in an easy manner, and he will go back to his people joyfully....7-9) This verse describes the condition of the believers. Their books of deeds will be given to them in their right hands. An easy reckoning will be taken from them and the welcome news of Paradise will be given to them. They will return to their families joyfully. It is reported in the Sahih of Bukhari from Sayyidah ` A'shah ؓ that the Holy Prophet has said: من حوسب یوم القیامۃ عزّب "He who is required to account for [ or questioned about ] his deeds will have to be punished." At this Sayyidah ` A'ishah ؓ asked, "What is the meaning of the [ following ] verse?” يُحَاسَبُ حِسَابًا يَسِيرًا (he will be called to account in an easy manner,..84:8). The Holy Prophet explained that the verse signifies 'the deeds will merely be presented before Allah without being questioned. As for the person whose deeds are scrutinised, he will never be able to escape torment'. This explanation of the Holy Prophet ﷺ clarifies that the deeds of the believers will also be presented before Allah, but by virtue of their faith, not all of their actions will be scrutinised. This is referred to as 'account in an easy manner'. The words 'he will go back to his people joyfully' may be interpreted in one of two ways. This may refer to the Houris who will be his family members in Paradise, or it may refer to his family members in the world who will be present in the Plain of Gathering, and he, after knowing about his success, will impart to them, according to the custom of this life, the welcome news of his achievement. The commentators have mentioned both possibilities in interpreting this sentence. [ Qurtubi ].

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ ﴿7﴾ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا ﴿8﴾ وَيَنقَلِبُ إِلَىٰ أَهْلِهِ مَسْرُورًا ﴿9﴾ (So, as for him whose book [ of deeds ] will be given to him in his right hand, he will be called to account in an easy manner, and he will go back to his people joyfully....7-9) This verse describes the condition of the believers. Their books of deeds will be given to them in their right hands. An easy reckoning will be taken from them and the welcome news of Paradise will be given to them. They will return to their families joyfully. It is reported in the Sahih of Bukhari from Sayyidah ` A'shah ؓ that the Holy Prophet has said: من حوسب یوم القیامۃ عزّب "He who is required to account for [ or questioned about ] his deeds will have to be punished." At this Sayyidah ` A'ishah ؓ asked, "What is the meaning of the [ following ] verse?” يُحَاسَبُ حِسَابًا يَسِيرًا (he will be called to account in an easy manner,..84:8). The Holy Prophet explained that the verse signifies 'the deeds will merely be presented before Allah without being questioned. As for the person whose deeds are scrutinised, he will never be able to escape torment'. This explanation of the Holy Prophet ﷺ clarifies that the deeds of the believers will also be presented before Allah, but by virtue of their faith, not all of their actions will be scrutinised. This is referred to as 'account in an easy manner'. The words 'he will go back to his people joyfully' may be interpreted in one of two ways. This may refer to the Houris who will be his family members in Paradise, or it may refer to his family members in the world who will be present in the Plain of Gathering, and he, after knowing about his success, will impart to them, according to the custom of this life, the welcome news of his achievement. The commentators have mentioned both possibilities in interpreting this sentence. [ Qurtubi ].

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ ﴿7﴾ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا ﴿8﴾ وَيَنقَلِبُ إِلَىٰ أَهْلِهِ مَسْرُورًا ﴿9﴾ (So, as for him whose book [ of deeds ] will be given to him in his right hand, he will be called to account in an easy manner, and he will go back to his people joyfully....7-9) This verse describes the condition of the believers. Their books of deeds will be given to them in their right hands. An easy reckoning will be taken from them and the welcome news of Paradise will be given to them. They will return to their families joyfully. It is reported in the Sahih of Bukhari from Sayyidah ` A'shah ؓ that the Holy Prophet has said: من حوسب یوم القیامۃ عزّب "He who is required to account for [ or questioned about ] his deeds will have to be punished." At this Sayyidah ` A'ishah ؓ asked, "What is the meaning of the [ following ] verse?” يُحَاسَبُ حِسَابًا يَسِيرًا (he will be called to account in an easy manner,..84:8). The Holy Prophet explained that the verse signifies 'the deeds will merely be presented before Allah without being questioned. As for the person whose deeds are scrutinised, he will never be able to escape torment'. This explanation of the Holy Prophet ﷺ clarifies that the deeds of the believers will also be presented before Allah, but by virtue of their faith, not all of their actions will be scrutinised. This is referred to as 'account in an easy manner'. The words 'he will go back to his people joyfully' may be interpreted in one of two ways. This may refer to the Houris who will be his family members in Paradise, or it may refer to his family members in the world who will be present in the Plain of Gathering, and he, after knowing about his success, will impart to them, according to the custom of this life, the welcome news of his achievement. The commentators have mentioned both possibilities in interpreting this sentence. [ Qurtubi ].

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ ﴿7﴾ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا ﴿8﴾ وَيَنقَلِبُ إِلَىٰ أَهْلِهِ مَسْرُورًا ﴿9﴾ (So, as for him whose book [ of deeds ] will be given to him in his right hand, he will be called to account in an easy manner, and he will go back to his people joyfully....7-9) This verse describes the condition of the believers. Their books of deeds will be given to them in their right hands. An easy reckoning will be taken from them and the welcome news of Paradise will be given to them. They will return to their families joyfully. It is reported in the Sahih of Bukhari from Sayyidah ` A'shah ؓ that the Holy Prophet has said: من حوسب یوم القیامۃ عزّب "He who is required to account for [ or questioned about ] his deeds will have to be punished." At this Sayyidah ` A'ishah ؓ asked, "What is the meaning of the [ following ] verse?” يُحَاسَبُ حِسَابًا يَسِيرًا (he will be called to account in an easy manner,..84:8). The Holy Prophet explained that the verse signifies 'the deeds will merely be presented before Allah without being questioned. As for the person whose deeds are scrutinised, he will never be able to escape torment'. This explanation of the Holy Prophet ﷺ clarifies that the deeds of the believers will also be presented before Allah, but by virtue of their faith, not all of their actions will be scrutinised. This is referred to as 'account in an easy manner'. The words 'he will go back to his people joyfully' may be interpreted in one of two ways. This may refer to the Houris who will be his family members in Paradise, or it may refer to his family members in the world who will be present in the Plain of Gathering, and he, after knowing about his success, will impart to them, according to the custom of this life, the welcome news of his achievement. The commentators have mentioned both possibilities in interpreting this sentence. [ Qurtubi ].

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ ﴿7﴾ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا ﴿8﴾ وَيَنقَلِبُ إِلَىٰ أَهْلِهِ مَسْرُورًا ﴿9﴾ (So, as for him whose book [ of deeds ] will be given to him in his right hand, he will be called to account in an easy manner, and he will go back to his people joyfully....7-9) This verse describes the condition of the believers. Their books of deeds will be given to them in their right hands. An easy reckoning will be taken from them and the welcome news of Paradise will be given to them. They will return to their families joyfully. It is reported in the Sahih of Bukhari from Sayyidah ` A'shah ؓ that the Holy Prophet has said: من حوسب یوم القیامۃ عزّب "He who is required to account for [ or questioned about ] his deeds will have to be punished." At this Sayyidah ` A'ishah ؓ asked, "What is the meaning of the [ following ] verse?” يُحَاسَبُ حِسَابًا يَسِيرًا (he will be called to account in an easy manner,..84:8). The Holy Prophet explained that the verse signifies 'the deeds will merely be presented before Allah without being questioned. As for the person whose deeds are scrutinised, he will never be able to escape torment'. This explanation of the Holy Prophet ﷺ clarifies that the deeds of the believers will also be presented before Allah, but by virtue of their faith, not all of their actions will be scrutinised. This is referred to as 'account in an easy manner'. The words 'he will go back to his people joyfully' may be interpreted in one of two ways. This may refer to the Houris who will be his family members in Paradise, or it may refer to his family members in the world who will be present in the Plain of Gathering, and he, after knowing about his success, will impart to them, according to the custom of this life, the welcome news of his achievement. The commentators have mentioned both possibilities in interpreting this sentence. [ Qurtubi ].

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ ﴿7﴾ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا ﴿8﴾ وَيَنقَلِبُ إِلَىٰ أَهْلِهِ مَسْرُورًا ﴿9﴾ (So, as for him whose book [ of deeds ] will be given to him in his right hand, he will be called to account in an easy manner, and he will go back to his people joyfully....7-9) This verse describes the condition of the believers. Their books of deeds will be given to them in their right hands. An easy reckoning will be taken from them and the welcome news of Paradise will be given to them. They will return to their families joyfully. It is reported in the Sahih of Bukhari from Sayyidah ` A'shah ؓ that the Holy Prophet has said: من حوسب یوم القیامۃ عزّب "He who is required to account for [ or questioned about ] his deeds will have to be punished." At this Sayyidah ` A'ishah ؓ asked, "What is the meaning of the [ following ] verse?” يُحَاسَبُ حِسَابًا يَسِيرًا (he will be called to account in an easy manner,..84:8). The Holy Prophet explained that the verse signifies 'the deeds will merely be presented before Allah without being questioned. As for the person whose deeds are scrutinised, he will never be able to escape torment'. This explanation of the Holy Prophet ﷺ clarifies that the deeds of the believers will also be presented before Allah, but by virtue of their faith, not all of their actions will be scrutinised. This is referred to as 'account in an easy manner'. The words 'he will go back to his people joyfully' may be interpreted in one of two ways. This may refer to the Houris who will be his family members in Paradise, or it may refer to his family members in the world who will be present in the Plain of Gathering, and he, after knowing about his success, will impart to them, according to the custom of this life, the welcome news of his achievement. The commentators have mentioned both possibilities in interpreting this sentence. [ Qurtubi ].

إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا (He had been joyful among his people...84:13). This verse tells us that those who will be given their Record in their left hands from behind their backs, they will desire death and destruction under the impression that this might end their misery. But it will not be possible for them to die. One of the reasons given here for his misery is that he used to live joyfully among his people in the world, and he was completely oblivious of the Hereafter. The believers, on the other hand, never for a moment were oblivious of the Hereafter in the life of this world. At every moment of pleasure and comfort, they were anxious and worried about the Hereafter. The Qur'an quotes the believers on another occasion as saying: إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ 'Indeed we were afraid (of Allah's punishment) when we were amidst of our family, [ At-Tur 26] In other words, they lived among their families and yet were fearful and conscious of the Hereafter. The consequences of the two groups will be appropriate to their respective positions. Those who led a life of luxury and pleasure in this world with their families oblivious of the Hereafter, their portion will be punishment of Hell in the next world. Those who were aware of reckoning and feared punishment in the next world will live with their families in eternal luxury, pleasure and happiness. This indicates that a believer should not be immersed in the comforts of this life. At no time and in no circumstance should he be oblivious to the reckoning of the Hereafter.

إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا (He had been joyful among his people...84:13). This verse tells us that those who will be given their Record in their left hands from behind their backs, they will desire death and destruction under the impression that this might end their misery. But it will not be possible for them to die. One of the reasons given here for his misery is that he used to live joyfully among his people in the world, and he was completely oblivious of the Hereafter. The believers, on the other hand, never for a moment were oblivious of the Hereafter in the life of this world. At every moment of pleasure and comfort, they were anxious and worried about the Hereafter. The Qur'an quotes the believers on another occasion as saying: إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ 'Indeed we were afraid (of Allah's punishment) when we were amidst of our family, [ At-Tur 26] In other words, they lived among their families and yet were fearful and conscious of the Hereafter. The consequences of the two groups will be appropriate to their respective positions. Those who led a life of luxury and pleasure in this world with their families oblivious of the Hereafter, their portion will be punishment of Hell in the next world. Those who were aware of reckoning and feared punishment in the next world will live with their families in eternal luxury, pleasure and happiness. This indicates that a believer should not be immersed in the comforts of this life. At no time and in no circumstance should he be oblivious to the reckoning of the Hereafter.

إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا (He had been joyful among his people...84:13). This verse tells us that those who will be given their Record in their left hands from behind their backs, they will desire death and destruction under the impression that this might end their misery. But it will not be possible for them to die. One of the reasons given here for his misery is that he used to live joyfully among his people in the world, and he was completely oblivious of the Hereafter. The believers, on the other hand, never for a moment were oblivious of the Hereafter in the life of this world. At every moment of pleasure and comfort, they were anxious and worried about the Hereafter. The Qur'an quotes the believers on another occasion as saying: إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ 'Indeed we were afraid (of Allah's punishment) when we were amidst of our family, [ At-Tur 26] In other words, they lived among their families and yet were fearful and conscious of the Hereafter. The consequences of the two groups will be appropriate to their respective positions. Those who led a life of luxury and pleasure in this world with their families oblivious of the Hereafter, their portion will be punishment of Hell in the next world. Those who were aware of reckoning and feared punishment in the next world will live with their families in eternal luxury, pleasure and happiness. This indicates that a believer should not be immersed in the comforts of this life. At no time and in no circumstance should he be oblivious to the reckoning of the Hereafter.

فَلَا أُقْسِمُ بِالشَّفَقِ وَاللَّيْلِ وَمَا وَسَقَ وَالْقَمَرِ إِذَا اتَّسَقَ (So, I swear by the twilight [ after sunset ], and by the night and what it envelops, and by the moon when it develops at the full...84:16-18) In these verses Allah takes oath by four phenomena and reinforces what was asserted in: إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ 'you have to work hard constantly to reach your Lord' If we consider the four phenomena by which oath is taken, it bears evidence to the subject which is forthcoming in the complement of the oath, that is, the condition of man never remains the same at all times. He undergoes changes and unexpected phases all the time. The first phenomenon that brings about a change in his life is the twilight after the sunset, or the red glow that remains on the west side of the sky after the sunset in the evening. This is the beginning of the night. This is the harbinger of a massive change in human conditions, that is, the light is disappearing and a flood of darkness is setting in. The second phenomenon by which oath is taken is night itself which completes the change in his life. The third phenomenon by which oath is taken includes all things that night envelops or shrouds. The primitive sense of the word wasaqa means to 'pile, gather, heap up the thing'. If it is taken in general sense, it embraces every member of the entire universe which the darkness of night covers, such as animals, vegetation, minerals and inorganic matter, mountains and oceans. By extension, the word would comprehend all things that normally disperse in the light of day and retreat to their own places at night. Human beings return to their homes, animals to their habitats and birds to their nests. Business goods and merchandise are or piled up in one place. This massive change is related to man himself. The fourth phenomenon by which oath is taken is in the following verse: وَالْقَمَرِ إِذَا اتَّسَقَ (and by the moon when it develops at the full...84:18). The word ittisaq is also derived from wasaqa and it means 'to gather'. The 'gathering of moon' signifies that it gathered its light, and it became complete and full [ badr ] the moon of the 14th night. The phrase إِذَا اتَّسَقَ , idhat-tasaqa in relation to moon points to the phenomenon that it goes through various phases. First, it appears as a very fine semicircle. Then its light grows progressively night after night, until it becomes badr kamil [ full moon of the 14th night ]. Having taken oath by the vicissitudes of the four phenomena, the Surah asserts the subject: لَتَرْكَبُنَّ طَبَقًا عَن طَبَقٍ (you shall certainly ascend from stage to stage....84:19) The word tabaq or tabqah refers to a 'stage'. Its plural is tabaqat. The verb لَتَرْكَبُنَّ latarkabunna is derived from rukub which means 'to mount or mount up'. The verse purports to say that mankind from the inception to the end of his life will continue to mount up stage by stage, or will pass through all the conditions, gradually and in stages referred to in the preceding verses, that is, periods of light and darkness and other phenomena. He never remains in one condition all the time. He gradually goes through the vicissitudes of life. Vicissitudes of Human Life, His Eternal Journey and His Final Destination In the first instance the male sperm is united with the female egg to form a new human organism. This is turned into a blood-clot which transforms into a lump of flesh, and the lump is formed into bones, and the bones are clothed in flesh. The limbs of the human body thus were completed. Then the soul was breathed into him, and he became a living human being. His first food in the womb of his mother was the unclean blood of the mother's womb. Nine months later, Allah made his way easy to come into the world. Now instead of the unclean blood, he got the [ pure ] milk of his mother's [ breast ]. When he saw the wide atmosphere and air of the world, he began to grow and develop. Within the first two years of his life, he started moving and walking about, and was able to talk. He weaned and began to eat more delicious and different types of food. As he grew a little older, he made play and amusement his daily preoccupation. When his intelligence developed [ sufficiently ], he was tied up in educational and training activities. When he grew into a youth, he abandoned all previous activities and replaced them with youth activities and ushered himself in a new era where marriage, children and house-keeping became his day-to-day preoccupation. Eventually, this era too neared its end. His physical and other prowess began to give up, and every day he fell prey to new ailments. Old age set in. The final stage of this life, that is, death, began to mount. All this happens in full view of everyone. No one dare deny this. But the ignoramus assumes that death or grave is his final stage, and there is nothing beyond. Allah, the Creator of the universe, the Omniscient, made it known, through the various Prophets [ through the ages ], to the heedless man that grave is not the final stage of his life, but it is merely a waiting-room to enter an enormously large and gigantic world that is yet to come, where the final examination will be conducted and the final stage of his life will be determined. In this world, he will celebrate the Divine remembrance and enjoy eternal comfort and pleasure or he will suffer eternal perdition and damnation [ depending on the final assessment ]. This is where the vicissitudes of his life will end. Thus the Qur'an says: إِنَّ إِلَىٰ رَبِّكَ الرُّجْعَىٰ 'Surely, to your Lord is the return [ 96:8] ' أَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ 'and that to your Lord is the end (of every one), [ 42] ' إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا 'you have to work hard constantly to reach your Lord [ 84:6] ' The ignoramus and unmindful man is made aware of the fact that the vicissitudes of life are stages in the journey to his final destination. Man ought to realise that walking, moving about, sleeping, waking, and standing and sitting are conditions, in the process of which he is covering the stages of his journey. Eventually, he will reach his Lord and, accounting for his life-long deeds, he will find his final abode that will be a place of never-ending comfort, luxury and pleasure, or [ God forbid!] a place of never-ending retribution, torture and torment. A wise person should treat himself in this world as a traveller and prepare himself for the next world. His main goal in this life should be to cultivate for the next life as the Prophet ﷺ said: کُن فِی الدُّنیا کَاَنَّکَ غرِیبٌ اَو عِابِرُ سَبِیلٍ "Be in this world as though you are a stranger or a wayfarer." Under the phrase above طَبَقًا عَن طَبَقٍ tabaqan ` an tabaq 'from stage to stage', a similar narration is cited by Abu Nu'aim from Sayyidna Jabir Ibn ` Abdullah that the Holy Prophet ﷺ stated that these verses remind the unmindful of his creation, the vicissitudes of his life and instructs him to reconsider his position and the consequences [ of his attitude in this life as there is still time ] and to prepare for next life. However, despite these clear guidelines, there are people who never desist from their heedlessness.

فَلَا أُقْسِمُ بِالشَّفَقِ وَاللَّيْلِ وَمَا وَسَقَ وَالْقَمَرِ إِذَا اتَّسَقَ (So, I swear by the twilight [ after sunset ], and by the night and what it envelops, and by the moon when it develops at the full...84:16-18) In these verses Allah takes oath by four phenomena and reinforces what was asserted in: إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ 'you have to work hard constantly to reach your Lord' If we consider the four phenomena by which oath is taken, it bears evidence to the subject which is forthcoming in the complement of the oath, that is, the condition of man never remains the same at all times. He undergoes changes and unexpected phases all the time. The first phenomenon that brings about a change in his life is the twilight after the sunset, or the red glow that remains on the west side of the sky after the sunset in the evening. This is the beginning of the night. This is the harbinger of a massive change in human conditions, that is, the light is disappearing and a flood of darkness is setting in. The second phenomenon by which oath is taken is night itself which completes the change in his life. The third phenomenon by which oath is taken includes all things that night envelops or shrouds. The primitive sense of the word wasaqa means to 'pile, gather, heap up the thing'. If it is taken in general sense, it embraces every member of the entire universe which the darkness of night covers, such as animals, vegetation, minerals and inorganic matter, mountains and oceans. By extension, the word would comprehend all things that normally disperse in the light of day and retreat to their own places at night. Human beings return to their homes, animals to their habitats and birds to their nests. Business goods and merchandise are or piled up in one place. This massive change is related to man himself. The fourth phenomenon by which oath is taken is in the following verse: وَالْقَمَرِ إِذَا اتَّسَقَ (and by the moon when it develops at the full...84:18). The word ittisaq is also derived from wasaqa and it means 'to gather'. The 'gathering of moon' signifies that it gathered its light, and it became complete and full [ badr ] the moon of the 14th night. The phrase إِذَا اتَّسَقَ , idhat-tasaqa in relation to moon points to the phenomenon that it goes through various phases. First, it appears as a very fine semicircle. Then its light grows progressively night after night, until it becomes badr kamil [ full moon of the 14th night ]. Having taken oath by the vicissitudes of the four phenomena, the Surah asserts the subject: لَتَرْكَبُنَّ طَبَقًا عَن طَبَقٍ (you shall certainly ascend from stage to stage....84:19) The word tabaq or tabqah refers to a 'stage'. Its plural is tabaqat. The verb لَتَرْكَبُنَّ latarkabunna is derived from rukub which means 'to mount or mount up'. The verse purports to say that mankind from the inception to the end of his life will continue to mount up stage by stage, or will pass through all the conditions, gradually and in stages referred to in the preceding verses, that is, periods of light and darkness and other phenomena. He never remains in one condition all the time. He gradually goes through the vicissitudes of life. Vicissitudes of Human Life, His Eternal Journey and His Final Destination In the first instance the male sperm is united with the female egg to form a new human organism. This is turned into a blood-clot which transforms into a lump of flesh, and the lump is formed into bones, and the bones are clothed in flesh. The limbs of the human body thus were completed. Then the soul was breathed into him, and he became a living human being. His first food in the womb of his mother was the unclean blood of the mother's womb. Nine months later, Allah made his way easy to come into the world. Now instead of the unclean blood, he got the [ pure ] milk of his mother's [ breast ]. When he saw the wide atmosphere and air of the world, he began to grow and develop. Within the first two years of his life, he started moving and walking about, and was able to talk. He weaned and began to eat more delicious and different types of food. As he grew a little older, he made play and amusement his daily preoccupation. When his intelligence developed [ sufficiently ], he was tied up in educational and training activities. When he grew into a youth, he abandoned all previous activities and replaced them with youth activities and ushered himself in a new era where marriage, children and house-keeping became his day-to-day preoccupation. Eventually, this era too neared its end. His physical and other prowess began to give up, and every day he fell prey to new ailments. Old age set in. The final stage of this life, that is, death, began to mount. All this happens in full view of everyone. No one dare deny this. But the ignoramus assumes that death or grave is his final stage, and there is nothing beyond. Allah, the Creator of the universe, the Omniscient, made it known, through the various Prophets [ through the ages ], to the heedless man that grave is not the final stage of his life, but it is merely a waiting-room to enter an enormously large and gigantic world that is yet to come, where the final examination will be conducted and the final stage of his life will be determined. In this world, he will celebrate the Divine remembrance and enjoy eternal comfort and pleasure or he will suffer eternal perdition and damnation [ depending on the final assessment ]. This is where the vicissitudes of his life will end. Thus the Qur'an says: إِنَّ إِلَىٰ رَبِّكَ الرُّجْعَىٰ 'Surely, to your Lord is the return [ 96:8] ' أَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ 'and that to your Lord is the end (of every one), [ 42] ' إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا 'you have to work hard constantly to reach your Lord [ 84:6] ' The ignoramus and unmindful man is made aware of the fact that the vicissitudes of life are stages in the journey to his final destination. Man ought to realise that walking, moving about, sleeping, waking, and standing and sitting are conditions, in the process of which he is covering the stages of his journey. Eventually, he will reach his Lord and, accounting for his life-long deeds, he will find his final abode that will be a place of never-ending comfort, luxury and pleasure, or [ God forbid!] a place of never-ending retribution, torture and torment. A wise person should treat himself in this world as a traveller and prepare himself for the next world. His main goal in this life should be to cultivate for the next life as the Prophet ﷺ said: کُن فِی الدُّنیا کَاَنَّکَ غرِیبٌ اَو عِابِرُ سَبِیلٍ "Be in this world as though you are a stranger or a wayfarer." Under the phrase above طَبَقًا عَن طَبَقٍ tabaqan ` an tabaq 'from stage to stage', a similar narration is cited by Abu Nu'aim from Sayyidna Jabir Ibn ` Abdullah that the Holy Prophet ﷺ stated that these verses remind the unmindful of his creation, the vicissitudes of his life and instructs him to reconsider his position and the consequences [ of his attitude in this life as there is still time ] and to prepare for next life. However, despite these clear guidelines, there are people who never desist from their heedlessness.

فَلَا أُقْسِمُ بِالشَّفَقِ وَاللَّيْلِ وَمَا وَسَقَ وَالْقَمَرِ إِذَا اتَّسَقَ (So, I swear by the twilight [ after sunset ], and by the night and what it envelops, and by the moon when it develops at the full...84:16-18) In these verses Allah takes oath by four phenomena and reinforces what was asserted in: إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ 'you have to work hard constantly to reach your Lord' If we consider the four phenomena by which oath is taken, it bears evidence to the subject which is forthcoming in the complement of the oath, that is, the condition of man never remains the same at all times. He undergoes changes and unexpected phases all the time. The first phenomenon that brings about a change in his life is the twilight after the sunset, or the red glow that remains on the west side of the sky after the sunset in the evening. This is the beginning of the night. This is the harbinger of a massive change in human conditions, that is, the light is disappearing and a flood of darkness is setting in. The second phenomenon by which oath is taken is night itself which completes the change in his life. The third phenomenon by which oath is taken includes all things that night envelops or shrouds. The primitive sense of the word wasaqa means to 'pile, gather, heap up the thing'. If it is taken in general sense, it embraces every member of the entire universe which the darkness of night covers, such as animals, vegetation, minerals and inorganic matter, mountains and oceans. By extension, the word would comprehend all things that normally disperse in the light of day and retreat to their own places at night. Human beings return to their homes, animals to their habitats and birds to their nests. Business goods and merchandise are or piled up in one place. This massive change is related to man himself. The fourth phenomenon by which oath is taken is in the following verse: وَالْقَمَرِ إِذَا اتَّسَقَ (and by the moon when it develops at the full...84:18). The word ittisaq is also derived from wasaqa and it means 'to gather'. The 'gathering of moon' signifies that it gathered its light, and it became complete and full [ badr ] the moon of the 14th night. The phrase إِذَا اتَّسَقَ , idhat-tasaqa in relation to moon points to the phenomenon that it goes through various phases. First, it appears as a very fine semicircle. Then its light grows progressively night after night, until it becomes badr kamil [ full moon of the 14th night ]. Having taken oath by the vicissitudes of the four phenomena, the Surah asserts the subject: لَتَرْكَبُنَّ طَبَقًا عَن طَبَقٍ (you shall certainly ascend from stage to stage....84:19) The word tabaq or tabqah refers to a 'stage'. Its plural is tabaqat. The verb لَتَرْكَبُنَّ latarkabunna is derived from rukub which means 'to mount or mount up'. The verse purports to say that mankind from the inception to the end of his life will continue to mount up stage by stage, or will pass through all the conditions, gradually and in stages referred to in the preceding verses, that is, periods of light and darkness and other phenomena. He never remains in one condition all the time. He gradually goes through the vicissitudes of life. Vicissitudes of Human Life, His Eternal Journey and His Final Destination In the first instance the male sperm is united with the female egg to form a new human organism. This is turned into a blood-clot which transforms into a lump of flesh, and the lump is formed into bones, and the bones are clothed in flesh. The limbs of the human body thus were completed. Then the soul was breathed into him, and he became a living human being. His first food in the womb of his mother was the unclean blood of the mother's womb. Nine months later, Allah made his way easy to come into the world. Now instead of the unclean blood, he got the [ pure ] milk of his mother's [ breast ]. When he saw the wide atmosphere and air of the world, he began to grow and develop. Within the first two years of his life, he started moving and walking about, and was able to talk. He weaned and began to eat more delicious and different types of food. As he grew a little older, he made play and amusement his daily preoccupation. When his intelligence developed [ sufficiently ], he was tied up in educational and training activities. When he grew into a youth, he abandoned all previous activities and replaced them with youth activities and ushered himself in a new era where marriage, children and house-keeping became his day-to-day preoccupation. Eventually, this era too neared its end. His physical and other prowess began to give up, and every day he fell prey to new ailments. Old age set in. The final stage of this life, that is, death, began to mount. All this happens in full view of everyone. No one dare deny this. But the ignoramus assumes that death or grave is his final stage, and there is nothing beyond. Allah, the Creator of the universe, the Omniscient, made it known, through the various Prophets [ through the ages ], to the heedless man that grave is not the final stage of his life, but it is merely a waiting-room to enter an enormously large and gigantic world that is yet to come, where the final examination will be conducted and the final stage of his life will be determined. In this world, he will celebrate the Divine remembrance and enjoy eternal comfort and pleasure or he will suffer eternal perdition and damnation [ depending on the final assessment ]. This is where the vicissitudes of his life will end. Thus the Qur'an says: إِنَّ إِلَىٰ رَبِّكَ الرُّجْعَىٰ 'Surely, to your Lord is the return [ 96:8] ' أَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ 'and that to your Lord is the end (of every one), [ 42] ' إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا 'you have to work hard constantly to reach your Lord [ 84:6] ' The ignoramus and unmindful man is made aware of the fact that the vicissitudes of life are stages in the journey to his final destination. Man ought to realise that walking, moving about, sleeping, waking, and standing and sitting are conditions, in the process of which he is covering the stages of his journey. Eventually, he will reach his Lord and, accounting for his life-long deeds, he will find his final abode that will be a place of never-ending comfort, luxury and pleasure, or [ God forbid!] a place of never-ending retribution, torture and torment. A wise person should treat himself in this world as a traveller and prepare himself for the next world. His main goal in this life should be to cultivate for the next life as the Prophet ﷺ said: کُن فِی الدُّنیا کَاَنَّکَ غرِیبٌ اَو عِابِرُ سَبِیلٍ "Be in this world as though you are a stranger or a wayfarer." Under the phrase above طَبَقًا عَن طَبَقٍ tabaqan ` an tabaq 'from stage to stage', a similar narration is cited by Abu Nu'aim from Sayyidna Jabir Ibn ` Abdullah that the Holy Prophet ﷺ stated that these verses remind the unmindful of his creation, the vicissitudes of his life and instructs him to reconsider his position and the consequences [ of his attitude in this life as there is still time ] and to prepare for next life. However, despite these clear guidelines, there are people who never desist from their heedlessness.

فَلَا أُقْسِمُ بِالشَّفَقِ وَاللَّيْلِ وَمَا وَسَقَ وَالْقَمَرِ إِذَا اتَّسَقَ (So, I swear by the twilight [ after sunset ], and by the night and what it envelops, and by the moon when it develops at the full...84:16-18) In these verses Allah takes oath by four phenomena and reinforces what was asserted in: إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ 'you have to work hard constantly to reach your Lord' If we consider the four phenomena by which oath is taken, it bears evidence to the subject which is forthcoming in the complement of the oath, that is, the condition of man never remains the same at all times. He undergoes changes and unexpected phases all the time. The first phenomenon that brings about a change in his life is the twilight after the sunset, or the red glow that remains on the west side of the sky after the sunset in the evening. This is the beginning of the night. This is the harbinger of a massive change in human conditions, that is, the light is disappearing and a flood of darkness is setting in. The second phenomenon by which oath is taken is night itself which completes the change in his life. The third phenomenon by which oath is taken includes all things that night envelops or shrouds. The primitive sense of the word wasaqa means to 'pile, gather, heap up the thing'. If it is taken in general sense, it embraces every member of the entire universe which the darkness of night covers, such as animals, vegetation, minerals and inorganic matter, mountains and oceans. By extension, the word would comprehend all things that normally disperse in the light of day and retreat to their own places at night. Human beings return to their homes, animals to their habitats and birds to their nests. Business goods and merchandise are or piled up in one place. This massive change is related to man himself. The fourth phenomenon by which oath is taken is in the following verse: وَالْقَمَرِ إِذَا اتَّسَقَ (and by the moon when it develops at the full...84:18). The word ittisaq is also derived from wasaqa and it means 'to gather'. The 'gathering of moon' signifies that it gathered its light, and it became complete and full [ badr ] the moon of the 14th night. The phrase إِذَا اتَّسَقَ , idhat-tasaqa in relation to moon points to the phenomenon that it goes through various phases. First, it appears as a very fine semicircle. Then its light grows progressively night after night, until it becomes badr kamil [ full moon of the 14th night ]. Having taken oath by the vicissitudes of the four phenomena, the Surah asserts the subject: لَتَرْكَبُنَّ طَبَقًا عَن طَبَقٍ (you shall certainly ascend from stage to stage....84:19) The word tabaq or tabqah refers to a 'stage'. Its plural is tabaqat. The verb لَتَرْكَبُنَّ latarkabunna is derived from rukub which means 'to mount or mount up'. The verse purports to say that mankind from the inception to the end of his life will continue to mount up stage by stage, or will pass through all the conditions, gradually and in stages referred to in the preceding verses, that is, periods of light and darkness and other phenomena. He never remains in one condition all the time. He gradually goes through the vicissitudes of life. Vicissitudes of Human Life, His Eternal Journey and His Final Destination In the first instance the male sperm is united with the female egg to form a new human organism. This is turned into a blood-clot which transforms into a lump of flesh, and the lump is formed into bones, and the bones are clothed in flesh. The limbs of the human body thus were completed. Then the soul was breathed into him, and he became a living human being. His first food in the womb of his mother was the unclean blood of the mother's womb. Nine months later, Allah made his way easy to come into the world. Now instead of the unclean blood, he got the [ pure ] milk of his mother's [ breast ]. When he saw the wide atmosphere and air of the world, he began to grow and develop. Within the first two years of his life, he started moving and walking about, and was able to talk. He weaned and began to eat more delicious and different types of food. As he grew a little older, he made play and amusement his daily preoccupation. When his intelligence developed [ sufficiently ], he was tied up in educational and training activities. When he grew into a youth, he abandoned all previous activities and replaced them with youth activities and ushered himself in a new era where marriage, children and house-keeping became his day-to-day preoccupation. Eventually, this era too neared its end. His physical and other prowess began to give up, and every day he fell prey to new ailments. Old age set in. The final stage of this life, that is, death, began to mount. All this happens in full view of everyone. No one dare deny this. But the ignoramus assumes that death or grave is his final stage, and there is nothing beyond. Allah, the Creator of the universe, the Omniscient, made it known, through the various Prophets [ through the ages ], to the heedless man that grave is not the final stage of his life, but it is merely a waiting-room to enter an enormously large and gigantic world that is yet to come, where the final examination will be conducted and the final stage of his life will be determined. In this world, he will celebrate the Divine remembrance and enjoy eternal comfort and pleasure or he will suffer eternal perdition and damnation [ depending on the final assessment ]. This is where the vicissitudes of his life will end. Thus the Qur'an says: إِنَّ إِلَىٰ رَبِّكَ الرُّجْعَىٰ 'Surely, to your Lord is the return [ 96:8] ' أَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ 'and that to your Lord is the end (of every one), [ 42] ' إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا 'you have to work hard constantly to reach your Lord [ 84:6] ' The ignoramus and unmindful man is made aware of the fact that the vicissitudes of life are stages in the journey to his final destination. Man ought to realise that walking, moving about, sleeping, waking, and standing and sitting are conditions, in the process of which he is covering the stages of his journey. Eventually, he will reach his Lord and, accounting for his life-long deeds, he will find his final abode that will be a place of never-ending comfort, luxury and pleasure, or [ God forbid!] a place of never-ending retribution, torture and torment. A wise person should treat himself in this world as a traveller and prepare himself for the next world. His main goal in this life should be to cultivate for the next life as the Prophet ﷺ said: کُن فِی الدُّنیا کَاَنَّکَ غرِیبٌ اَو عِابِرُ سَبِیلٍ "Be in this world as though you are a stranger or a wayfarer." Under the phrase above طَبَقًا عَن طَبَقٍ tabaqan ` an tabaq 'from stage to stage', a similar narration is cited by Abu Nu'aim from Sayyidna Jabir Ibn ` Abdullah that the Holy Prophet ﷺ stated that these verses remind the unmindful of his creation, the vicissitudes of his life and instructs him to reconsider his position and the consequences [ of his attitude in this life as there is still time ] and to prepare for next life. However, despite these clear guidelines, there are people who never desist from their heedlessness.

فَلَا أُقْسِمُ بِالشَّفَقِ وَاللَّيْلِ وَمَا وَسَقَ وَالْقَمَرِ إِذَا اتَّسَقَ (So, I swear by the twilight [ after sunset ], and by the night and what it envelops, and by the moon when it develops at the full...84:16-18) In these verses Allah takes oath by four phenomena and reinforces what was asserted in: إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ 'you have to work hard constantly to reach your Lord' If we consider the four phenomena by which oath is taken, it bears evidence to the subject which is forthcoming in the complement of the oath, that is, the condition of man never remains the same at all times. He undergoes changes and unexpected phases all the time. The first phenomenon that brings about a change in his life is the twilight after the sunset, or the red glow that remains on the west side of the sky after the sunset in the evening. This is the beginning of the night. This is the harbinger of a massive change in human conditions, that is, the light is disappearing and a flood of darkness is setting in. The second phenomenon by which oath is taken is night itself which completes the change in his life. The third phenomenon by which oath is taken includes all things that night envelops or shrouds. The primitive sense of the word wasaqa means to 'pile, gather, heap up the thing'. If it is taken in general sense, it embraces every member of the entire universe which the darkness of night covers, such as animals, vegetation, minerals and inorganic matter, mountains and oceans. By extension, the word would comprehend all things that normally disperse in the light of day and retreat to their own places at night. Human beings return to their homes, animals to their habitats and birds to their nests. Business goods and merchandise are or piled up in one place. This massive change is related to man himself. The fourth phenomenon by which oath is taken is in the following verse: وَالْقَمَرِ إِذَا اتَّسَقَ (and by the moon when it develops at the full...84:18). The word ittisaq is also derived from wasaqa and it means 'to gather'. The 'gathering of moon' signifies that it gathered its light, and it became complete and full [ badr ] the moon of the 14th night. The phrase إِذَا اتَّسَقَ , idhat-tasaqa in relation to moon points to the phenomenon that it goes through various phases. First, it appears as a very fine semicircle. Then its light grows progressively night after night, until it becomes badr kamil [ full moon of the 14th night ]. Having taken oath by the vicissitudes of the four phenomena, the Surah asserts the subject: لَتَرْكَبُنَّ طَبَقًا عَن طَبَقٍ (you shall certainly ascend from stage to stage....84:19) The word tabaq or tabqah refers to a 'stage'. Its plural is tabaqat. The verb لَتَرْكَبُنَّ latarkabunna is derived from rukub which means 'to mount or mount up'. The verse purports to say that mankind from the inception to the end of his life will continue to mount up stage by stage, or will pass through all the conditions, gradually and in stages referred to in the preceding verses, that is, periods of light and darkness and other phenomena. He never remains in one condition all the time. He gradually goes through the vicissitudes of life. Vicissitudes of Human Life, His Eternal Journey and His Final Destination In the first instance the male sperm is united with the female egg to form a new human organism. This is turned into a blood-clot which transforms into a lump of flesh, and the lump is formed into bones, and the bones are clothed in flesh. The limbs of the human body thus were completed. Then the soul was breathed into him, and he became a living human being. His first food in the womb of his mother was the unclean blood of the mother's womb. Nine months later, Allah made his way easy to come into the world. Now instead of the unclean blood, he got the [ pure ] milk of his mother's [ breast ]. When he saw the wide atmosphere and air of the world, he began to grow and develop. Within the first two years of his life, he started moving and walking about, and was able to talk. He weaned and began to eat more delicious and different types of food. As he grew a little older, he made play and amusement his daily preoccupation. When his intelligence developed [ sufficiently ], he was tied up in educational and training activities. When he grew into a youth, he abandoned all previous activities and replaced them with youth activities and ushered himself in a new era where marriage, children and house-keeping became his day-to-day preoccupation. Eventually, this era too neared its end. His physical and other prowess began to give up, and every day he fell prey to new ailments. Old age set in. The final stage of this life, that is, death, began to mount. All this happens in full view of everyone. No one dare deny this. But the ignoramus assumes that death or grave is his final stage, and there is nothing beyond. Allah, the Creator of the universe, the Omniscient, made it known, through the various Prophets [ through the ages ], to the heedless man that grave is not the final stage of his life, but it is merely a waiting-room to enter an enormously large and gigantic world that is yet to come, where the final examination will be conducted and the final stage of his life will be determined. In this world, he will celebrate the Divine remembrance and enjoy eternal comfort and pleasure or he will suffer eternal perdition and damnation [ depending on the final assessment ]. This is where the vicissitudes of his life will end. Thus the Qur'an says: إِنَّ إِلَىٰ رَبِّكَ الرُّجْعَىٰ 'Surely, to your Lord is the return [ 96:8] ' أَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ 'and that to your Lord is the end (of every one), [ 42] ' إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا 'you have to work hard constantly to reach your Lord [ 84:6] ' The ignoramus and unmindful man is made aware of the fact that the vicissitudes of life are stages in the journey to his final destination. Man ought to realise that walking, moving about, sleeping, waking, and standing and sitting are conditions, in the process of which he is covering the stages of his journey. Eventually, he will reach his Lord and, accounting for his life-long deeds, he will find his final abode that will be a place of never-ending comfort, luxury and pleasure, or [ God forbid!] a place of never-ending retribution, torture and torment. A wise person should treat himself in this world as a traveller and prepare himself for the next world. His main goal in this life should be to cultivate for the next life as the Prophet ﷺ said: کُن فِی الدُّنیا کَاَنَّکَ غرِیبٌ اَو عِابِرُ سَبِیلٍ "Be in this world as though you are a stranger or a wayfarer." Under the phrase above طَبَقًا عَن طَبَقٍ tabaqan ` an tabaq 'from stage to stage', a similar narration is cited by Abu Nu'aim from Sayyidna Jabir Ibn ` Abdullah that the Holy Prophet ﷺ stated that these verses remind the unmindful of his creation, the vicissitudes of his life and instructs him to reconsider his position and the consequences [ of his attitude in this life as there is still time ] and to prepare for next life. However, despite these clear guidelines, there are people who never desist from their heedlessness.

Therefore, the verse concludes: فَمَا لَهُمْ لَا يُؤْمِنُونَ ﴿20﴾ وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ ۩ So, what has happened to them that they do not believe, and when the Qur'an is recited to them, they do not offer sajdah [ prostration ] ۩? (84:20-21) It means that when the Qur'an, replete with clear guidelines, is recited to them, they do not bow in submission. The word sajdah /sujud literally denotes 'to bow' and it connotes 'obedience'. Obviously, the word here is not used in its technical sense. It is used in the sense of bowing in submission with respect, humbleness and humility. The reason [ for this interpretation ] is quite clear. This verse does not command to prostrate at the time of recitation of a particular verse. It is related to the entire Qur'an. If the word sajdah had referred to the technical prostration, it would necessarily entail that prostration be offered at every verse of the entire Qur'an, which by unanimous agreement of the Ummah is not the case. Neither salaf nor khalaf subscribe to this view. Now remains the question whether or not a sajdah is obligatory when this verse is recited. (There is a disagreement among the jurists on this point) By a long stretch of imagination, it is possible to use this verse in evidence or support of arguing in favour of prostration being obligatory on recitation of this verse, as some of the Hanafi jurists have done. According to them, the definite article ال al- 'the' in the word al-Qur'an stands for the article that is used to indicate previous knowledge, and thus the word al-Qur'an here refers to this particular verse under comment, not to the entire al-Qur'an or the Holy Book. However, this interpretation is after all merely a possibility, but the clear context of the verse indicates that it seems to be far-fetched to take the verse in this sense. And Allah knows best! The true interpretation can be determined by prophetic narratives, the practice of the Holy Prophet ﷺ " and that of the noble Companions ؓ . The narratives pertaining to sajdah of tilawah differ. Some indicate that it is an obligatory duty to make sajdah on this verse, and others indicate that it is not. As a result, there is a difference of opinion among jurists. Imam Abu Hanifah رحمۃ علیہ holds the view that prostration at this verse is an obligatory duty as is obligatory at other verses of mufassal. Imam A` zam رحمۃ علیہ adduces the following Ahadith in favour of his opinion: Bukhari recorded from Abu Rafi` ؓ that he prayed the ` Isha' [ Night ] prayer behind Sayyidna Abu Hurairah ؓ ، and the latter recited: إِذَا السَّمَاءُ انشَقَّتْ (When the sky will split apart) and at the relevant verse, he prostrated. So, Sayyidna Abu Rafi` ؓ asked him what type of prostration it was. Sayyidna Abu Hurairah ؓ replied: "I prostrated at this verse behind Abul Qasim in a salah, and I will never cease prostrating during its recitation until I meet him on the Plain of Gathering." Muslim transmitted a narrative from Sayyidna Abu Hurairah ؓ that they prostrated with the Holy Prophet ﷺ at relevant verses of this Surah, and of اقْرَأْ بِاسْمِ رَبِّكَ. Qurtubi reports from Ibn-ul-` Arabi that the veritable view is that this verse is one of the verses at which it is an obligatory duty to prostrate when read or recited or heard being recited. However, the people among whom Ibn-ul-` Arabi lived' it was not customary among them to prostrate at this verse. They probably followed an Imam, according to whom the prostration was not obligatory. As a result, Ibn-ul-` Arabi says that whenever he led the congregational prayer, he would avoid reciting Surah Al-Inshiqaq, because in his view prostration at the relevant verse is obligatory. If he does not perform the prostration, he would be sinning. If he does perform the prostration, the entire congregation would regard it an unnecessary act. Therefore, he felt he should not unnecessarily split the community. And Allah knows best! Alhamdulillah The Commentary on Surah Al-Inshiqaq Ends here

Therefore, the verse concludes: فَمَا لَهُمْ لَا يُؤْمِنُونَ ﴿20﴾ وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ ۩ So, what has happened to them that they do not believe, and when the Qur'an is recited to them, they do not offer sajdah [ prostration ] ۩? (84:20-21) It means that when the Qur'an, replete with clear guidelines, is recited to them, they do not bow in submission. The word sajdah /sujud literally denotes 'to bow' and it connotes 'obedience'. Obviously, the word here is not used in its technical sense. It is used in the sense of bowing in submission with respect, humbleness and humility. The reason [ for this interpretation ] is quite clear. This verse does not command to prostrate at the time of recitation of a particular verse. It is related to the entire Qur'an. If the word sajdah had referred to the technical prostration, it would necessarily entail that prostration be offered at every verse of the entire Qur'an, which by unanimous agreement of the Ummah is not the case. Neither salaf nor khalaf subscribe to this view. Now remains the question whether or not a sajdah is obligatory when this verse is recited. (There is a disagreement among the jurists on this point) By a long stretch of imagination, it is possible to use this verse in evidence or support of arguing in favour of prostration being obligatory on recitation of this verse, as some of the Hanafi jurists have done. According to them, the definite article ال al- 'the' in the word al-Qur'an stands for the article that is used to indicate previous knowledge, and thus the word al-Qur'an here refers to this particular verse under comment, not to the entire al-Qur'an or the Holy Book. However, this interpretation is after all merely a possibility, but the clear context of the verse indicates that it seems to be far-fetched to take the verse in this sense. And Allah knows best! The true interpretation can be determined by prophetic narratives, the practice of the Holy Prophet ﷺ " and that of the noble Companions ؓ . The narratives pertaining to sajdah of tilawah differ. Some indicate that it is an obligatory duty to make sajdah on this verse, and others indicate that it is not. As a result, there is a difference of opinion among jurists. Imam Abu Hanifah رحمۃ علیہ holds the view that prostration at this verse is an obligatory duty as is obligatory at other verses of mufassal. Imam A` zam رحمۃ علیہ adduces the following Ahadith in favour of his opinion: Bukhari recorded from Abu Rafi` ؓ that he prayed the ` Isha' [ Night ] prayer behind Sayyidna Abu Hurairah ؓ ، and the latter recited: إِذَا السَّمَاءُ انشَقَّتْ (When the sky will split apart) and at the relevant verse, he prostrated. So, Sayyidna Abu Rafi` ؓ asked him what type of prostration it was. Sayyidna Abu Hurairah ؓ replied: "I prostrated at this verse behind Abul Qasim in a salah, and I will never cease prostrating during its recitation until I meet him on the Plain of Gathering." Muslim transmitted a narrative from Sayyidna Abu Hurairah ؓ that they prostrated with the Holy Prophet ﷺ at relevant verses of this Surah, and of اقْرَأْ بِاسْمِ رَبِّكَ. Qurtubi reports from Ibn-ul-` Arabi that the veritable view is that this verse is one of the verses at which it is an obligatory duty to prostrate when read or recited or heard being recited. However, the people among whom Ibn-ul-` Arabi lived' it was not customary among them to prostrate at this verse. They probably followed an Imam, according to whom the prostration was not obligatory. As a result, Ibn-ul-` Arabi says that whenever he led the congregational prayer, he would avoid reciting Surah Al-Inshiqaq, because in his view prostration at the relevant verse is obligatory. If he does not perform the prostration, he would be sinning. If he does perform the prostration, the entire congregation would regard it an unnecessary act. Therefore, he felt he should not unnecessarily split the community. And Allah knows best! Alhamdulillah The Commentary on Surah Al-Inshiqaq Ends here

Therefore, the verse concludes: فَمَا لَهُمْ لَا يُؤْمِنُونَ ﴿20﴾ وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ ۩ So, what has happened to them that they do not believe, and when the Qur'an is recited to them, they do not offer sajdah [ prostration ] ۩? (84:20-21) It means that when the Qur'an, replete with clear guidelines, is recited to them, they do not bow in submission. The word sajdah /sujud literally denotes 'to bow' and it connotes 'obedience'. Obviously, the word here is not used in its technical sense. It is used in the sense of bowing in submission with respect, humbleness and humility. The reason [ for this interpretation ] is quite clear. This verse does not command to prostrate at the time of recitation of a particular verse. It is related to the entire Qur'an. If the word sajdah had referred to the technical prostration, it would necessarily entail that prostration be offered at every verse of the entire Qur'an, which by unanimous agreement of the Ummah is not the case. Neither salaf nor khalaf subscribe to this view. Now remains the question whether or not a sajdah is obligatory when this verse is recited. (There is a disagreement among the jurists on this point) By a long stretch of imagination, it is possible to use this verse in evidence or support of arguing in favour of prostration being obligatory on recitation of this verse, as some of the Hanafi jurists have done. According to them, the definite article ال al- 'the' in the word al-Qur'an stands for the article that is used to indicate previous knowledge, and thus the word al-Qur'an here refers to this particular verse under comment, not to the entire al-Qur'an or the Holy Book. However, this interpretation is after all merely a possibility, but the clear context of the verse indicates that it seems to be far-fetched to take the verse in this sense. And Allah knows best! The true interpretation can be determined by prophetic narratives, the practice of the Holy Prophet ﷺ " and that of the noble Companions ؓ . The narratives pertaining to sajdah of tilawah differ. Some indicate that it is an obligatory duty to make sajdah on this verse, and others indicate that it is not. As a result, there is a difference of opinion among jurists. Imam Abu Hanifah رحمۃ علیہ holds the view that prostration at this verse is an obligatory duty as is obligatory at other verses of mufassal. Imam A` zam رحمۃ علیہ adduces the following Ahadith in favour of his opinion: Bukhari recorded from Abu Rafi` ؓ that he prayed the ` Isha' [ Night ] prayer behind Sayyidna Abu Hurairah ؓ ، and the latter recited: إِذَا السَّمَاءُ انشَقَّتْ (When the sky will split apart) and at the relevant verse, he prostrated. So, Sayyidna Abu Rafi` ؓ asked him what type of prostration it was. Sayyidna Abu Hurairah ؓ replied: "I prostrated at this verse behind Abul Qasim in a salah, and I will never cease prostrating during its recitation until I meet him on the Plain of Gathering." Muslim transmitted a narrative from Sayyidna Abu Hurairah ؓ that they prostrated with the Holy Prophet ﷺ at relevant verses of this Surah, and of اقْرَأْ بِاسْمِ رَبِّكَ. Qurtubi reports from Ibn-ul-` Arabi that the veritable view is that this verse is one of the verses at which it is an obligatory duty to prostrate when read or recited or heard being recited. However, the people among whom Ibn-ul-` Arabi lived' it was not customary among them to prostrate at this verse. They probably followed an Imam, according to whom the prostration was not obligatory. As a result, Ibn-ul-` Arabi says that whenever he led the congregational prayer, he would avoid reciting Surah Al-Inshiqaq, because in his view prostration at the relevant verse is obligatory. If he does not perform the prostration, he would be sinning. If he does perform the prostration, the entire congregation would regard it an unnecessary act. Therefore, he felt he should not unnecessarily split the community. And Allah knows best! Alhamdulillah The Commentary on Surah Al-Inshiqaq Ends here

Therefore, the verse concludes: فَمَا لَهُمْ لَا يُؤْمِنُونَ ﴿20﴾ وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ ۩ So, what has happened to them that they do not believe, and when the Qur'an is recited to them, they do not offer sajdah [ prostration ] ۩? (84:20-21) It means that when the Qur'an, replete with clear guidelines, is recited to them, they do not bow in submission. The word sajdah /sujud literally denotes 'to bow' and it connotes 'obedience'. Obviously, the word here is not used in its technical sense. It is used in the sense of bowing in submission with respect, humbleness and humility. The reason [ for this interpretation ] is quite clear. This verse does not command to prostrate at the time of recitation of a particular verse. It is related to the entire Qur'an. If the word sajdah had referred to the technical prostration, it would necessarily entail that prostration be offered at every verse of the entire Qur'an, which by unanimous agreement of the Ummah is not the case. Neither salaf nor khalaf subscribe to this view. Now remains the question whether or not a sajdah is obligatory when this verse is recited. (There is a disagreement among the jurists on this point) By a long stretch of imagination, it is possible to use this verse in evidence or support of arguing in favour of prostration being obligatory on recitation of this verse, as some of the Hanafi jurists have done. According to them, the definite article ال al- 'the' in the word al-Qur'an stands for the article that is used to indicate previous knowledge, and thus the word al-Qur'an here refers to this particular verse under comment, not to the entire al-Qur'an or the Holy Book. However, this interpretation is after all merely a possibility, but the clear context of the verse indicates that it seems to be far-fetched to take the verse in this sense. And Allah knows best! The true interpretation can be determined by prophetic narratives, the practice of the Holy Prophet ﷺ " and that of the noble Companions ؓ . The narratives pertaining to sajdah of tilawah differ. Some indicate that it is an obligatory duty to make sajdah on this verse, and others indicate that it is not. As a result, there is a difference of opinion among jurists. Imam Abu Hanifah رحمۃ علیہ holds the view that prostration at this verse is an obligatory duty as is obligatory at other verses of mufassal. Imam A` zam رحمۃ علیہ adduces the following Ahadith in favour of his opinion: Bukhari recorded from Abu Rafi` ؓ that he prayed the ` Isha' [ Night ] prayer behind Sayyidna Abu Hurairah ؓ ، and the latter recited: إِذَا السَّمَاءُ انشَقَّتْ (When the sky will split apart) and at the relevant verse, he prostrated. So, Sayyidna Abu Rafi` ؓ asked him what type of prostration it was. Sayyidna Abu Hurairah ؓ replied: "I prostrated at this verse behind Abul Qasim in a salah, and I will never cease prostrating during its recitation until I meet him on the Plain of Gathering." Muslim transmitted a narrative from Sayyidna Abu Hurairah ؓ that they prostrated with the Holy Prophet ﷺ at relevant verses of this Surah, and of اقْرَأْ بِاسْمِ رَبِّكَ. Qurtubi reports from Ibn-ul-` Arabi that the veritable view is that this verse is one of the verses at which it is an obligatory duty to prostrate when read or recited or heard being recited. However, the people among whom Ibn-ul-` Arabi lived' it was not customary among them to prostrate at this verse. They probably followed an Imam, according to whom the prostration was not obligatory. As a result, Ibn-ul-` Arabi says that whenever he led the congregational prayer, he would avoid reciting Surah Al-Inshiqaq, because in his view prostration at the relevant verse is obligatory. If he does not perform the prostration, he would be sinning. If he does perform the prostration, the entire congregation would regard it an unnecessary act. Therefore, he felt he should not unnecessarily split the community. And Allah knows best! Alhamdulillah The Commentary on Surah Al-Inshiqaq Ends here

Therefore, the verse concludes: فَمَا لَهُمْ لَا يُؤْمِنُونَ ﴿20﴾ وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ ۩ So, what has happened to them that they do not believe, and when the Qur'an is recited to them, they do not offer sajdah [ prostration ] ۩? (84:20-21) It means that when the Qur'an, replete with clear guidelines, is recited to them, they do not bow in submission. The word sajdah /sujud literally denotes 'to bow' and it connotes 'obedience'. Obviously, the word here is not used in its technical sense. It is used in the sense of bowing in submission with respect, humbleness and humility. The reason [ for this interpretation ] is quite clear. This verse does not command to prostrate at the time of recitation of a particular verse. It is related to the entire Qur'an. If the word sajdah had referred to the technical prostration, it would necessarily entail that prostration be offered at every verse of the entire Qur'an, which by unanimous agreement of the Ummah is not the case. Neither salaf nor khalaf subscribe to this view. Now remains the question whether or not a sajdah is obligatory when this verse is recited. (There is a disagreement among the jurists on this point) By a long stretch of imagination, it is possible to use this verse in evidence or support of arguing in favour of prostration being obligatory on recitation of this verse, as some of the Hanafi jurists have done. According to them, the definite article ال al- 'the' in the word al-Qur'an stands for the article that is used to indicate previous knowledge, and thus the word al-Qur'an here refers to this particular verse under comment, not to the entire al-Qur'an or the Holy Book. However, this interpretation is after all merely a possibility, but the clear context of the verse indicates that it seems to be far-fetched to take the verse in this sense. And Allah knows best! The true interpretation can be determined by prophetic narratives, the practice of the Holy Prophet ﷺ " and that of the noble Companions ؓ . The narratives pertaining to sajdah of tilawah differ. Some indicate that it is an obligatory duty to make sajdah on this verse, and others indicate that it is not. As a result, there is a difference of opinion among jurists. Imam Abu Hanifah رحمۃ علیہ holds the view that prostration at this verse is an obligatory duty as is obligatory at other verses of mufassal. Imam A` zam رحمۃ علیہ adduces the following Ahadith in favour of his opinion: Bukhari recorded from Abu Rafi` ؓ that he prayed the ` Isha' [ Night ] prayer behind Sayyidna Abu Hurairah ؓ ، and the latter recited: إِذَا السَّمَاءُ انشَقَّتْ (When the sky will split apart) and at the relevant verse, he prostrated. So, Sayyidna Abu Rafi` ؓ asked him what type of prostration it was. Sayyidna Abu Hurairah ؓ replied: "I prostrated at this verse behind Abul Qasim in a salah, and I will never cease prostrating during its recitation until I meet him on the Plain of Gathering." Muslim transmitted a narrative from Sayyidna Abu Hurairah ؓ that they prostrated with the Holy Prophet ﷺ at relevant verses of this Surah, and of اقْرَأْ بِاسْمِ رَبِّكَ. Qurtubi reports from Ibn-ul-` Arabi that the veritable view is that this verse is one of the verses at which it is an obligatory duty to prostrate when read or recited or heard being recited. However, the people among whom Ibn-ul-` Arabi lived' it was not customary among them to prostrate at this verse. They probably followed an Imam, according to whom the prostration was not obligatory. As a result, Ibn-ul-` Arabi says that whenever he led the congregational prayer, he would avoid reciting Surah Al-Inshiqaq, because in his view prostration at the relevant verse is obligatory. If he does not perform the prostration, he would be sinning. If he does perform the prostration, the entire congregation would regard it an unnecessary act. Therefore, he felt he should not unnecessarily split the community. And Allah knows best! Alhamdulillah The Commentary on Surah Al-Inshiqaq Ends here

Commentary وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (I swear by the sky, the one having stellar formations....85:1) The word buruj is the plural of burj which means 'a large mansion or fortress'. The Qur'an says: وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ '...even though you are in fortified castles [ 4:78] ' Here the word buruj means 'castles'. The primitive sense of the word barj is to become manifest'. The word tabarruj means 'to display one's beauty' as in the verse: وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ '...and do not display your beauty as it was previously displayed in the Time of Ignorance [ 33:33] ' According to the majority of commentators like Sayyidna Ibn ` Abbas, Mujahid, Dahhak, Hasan Al-Basri, Qatadah, Suddi ؓ and others, the word bur, in this verse, refers to 'giant stars'. Other commentators take the word bur, in this place, to refer to mansions and castles that are reserved in the sky for the guardian angels. Some of the later commentators chose the astronomical view in which the sky is divided into twelve parts, each one called a burj. The primitive philosophers believed that the thawabit (stationary) stars are fixed in these bur. The planets move with the movement of their particular sky and the planets descend in these bur. But this is absolutely incorrect. According to the Qur'an, Allah has not fixed the stars and planets in the skies. In fact, every star and planet has its own orbit and revolves by itself as in Surah YaSin: وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ '...And each one is floating in an orbit. [ 36:40] ' The word falak in this verse does not refer to the sky, but rather to the orbits of the stars and planets in which they move. [ Mazhari ]

وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (and by the Promised Day, and by that which attends, and that which is attended...85:2-3) With reference to a prophetic Hadith reported by Tirmidhi, the phrase 'the Promised Day' refers to the Day of Judgment; the phrase 'that which attends' refers to 'Friday'; and the phrase 'that which is attended' refers to the day of ` Arafah. Thus in this verse, Allah has taken oath by four objects: [ 1] 'the sky, the one having stellar formations'; [ 2] 'the Day of Judgment'; [ 3] 'Friday'; and [ 4] 'the Day of ` Arafah'. The relationship between the objects of oath and the subject of oath is as follows: They bear evidence to the Divine omnipotence, and they are a proof of reckoning and reward and punishment on the Day of Judgement. Friday and the day of ` Arafah (the main day of Hajj that is 9th Zul-Hijjah of the Islami Calender) are blessed days for the believers to accumulate treasures for the Hereafter. Further, the subject of oath curses the infidels who burned the Muslims on account of their faith, and gives cheerful news to the righteous believers of securing elevated ranks in the Hereafter. The Story of the People of Trench Verse 4 refers to the People of the Trench. Their story is recounted in a Hadith reported by Imam Muslim as follows: There was an infidel king who lived in bygone times. He had a soothsayer, or, according to some narrations, a magician. The infidel king is identified as the ruler of Yemen. His name, according to Ibn ` Abbas ؓ ، was Yusuf Dhu Nuwas, and he lived about seventy years before the birth of the Holy Prophet ﷺ . The soothsayer or magician [ occult teacher ] said to the king that he should be given an intelligent boy, so that he could train him in the skill of foretelling or the black magic. Accordingly, the king sent a boy, ` Abdullh Ibn Tamir by name, to be trained by the soothsayer or magician [ occult teacher ]. Whenever the boy went to his teacher, he had to pass by a Christian monk. He followed the true religion of ` Isa علیہ السلام and worshipped Allah. Since the religion of ` Ish (علیہ السلام) was the true religion in those days, the monk was, in fact, a Muslim. The boy sat with the monk and was very much impressed by his teachings. As a result, he frequented the monk's house and sat with him for long hours before proceeding to his teacher, and ultimately embraced Islam. Allah had blessed him with such a strong faith that he was prepared to bear any pain and persecution for the sake of Allah. His teacher used to beat him for his coming late. On his way back from the occult teacher, he would spend some time again with the monk and used to go home late. The family would then beat him up for being late. But he was so keen to have the company of the monk that he managed to sit regularly with the monk without fear of persecution. Through the blessings of this, Allah had gifted him with many miracles [ karamah ]. Once it happened that the boy saw a lion has blocked the path and prevented people from passing. They were perturbed. He picked a stone and prayed: "0 Allah! If the religion of the monk is true, then kill this beast with this stone [ so that people may pass ]. And if the soothsayer or magician is true, then the beast must not die with my stone." So praying, he aimed at the lion and it died instantly. The news spread among the people that the boy possesses wonderful knowledge. A blind man heard about this and came up to him. He requested him to restore his sight. The boy conceded on the condition that he embraces Islam. The blind man agreed. The boy prayed and Allah restored his sight. The blind man became Muslim. The king came to know about these incidents, and he got the boy, the monk and the blind were apprehended. They were brought before the king. He got the blind and the monk killed, and ordered that the boy be taken to the summit of a mountain and be thrown from there. But those who had taken him up there fell and died. The boy went home safely. Then the king ordered to have him drowned in the sea. The boy escaped safely, while the people who took him to the sea were drowned. The boy then himself told the king how to kill him. He told him to take an arrow from his quiver and place it in his bow, and reciting, بِاِسمِ اللہِ رَبِّی in the name of Allah, my Lord' they should shoot. They did that and they boy finally died. In this way, the boy gave his life away but seeing this, the entire nation of the king cried out spontaneously: "We believe in Allah." At this, the king was greatly enraged and, after consultation with his cabinet, ordered for deep trenches to be dug and filled with fire. An announcement was then made that the people must renounce their faith in Allah. If they refuse, they would be thrown into the fiery furnace. Eventually, a woman carrying her infant child was brought to a trench, but she hesitated. Allah granted speech to her child who said: "O mother, be steadfast, because you are certainly on the truth." In this way, many people were burned. According to some reports, about twelve thousand people were burned to ashes and, according to other reports, the number is put more than this. Consequently, Divine wrath descended on the People of the Trench and fiery furnace. Reference in verse 4 is made to this incident after taking an oath. In a narration of Muhammad Ibn Ishaq, it is reported that the place where the boy ` Abdullah Ibn Tamir was buried had to be dug up for some important reason during the time of Sayyidna ` Umar ؓ . It was found that the body of ` Abdullah Ibn Thmir was intact, and he was sitting up. His hand was placed on his hip joint, where the arrow struck him. Someone moved his hand out from that place, and his wound started bleeding. When the hand was placed back in its position, the bleeding stopped. There was a ring in his finger which had the inscription: اللہُ رَبِّی "Allah is my Lord." The governor of Yemen informed Sayyidna ` Umar ؓ about this, and he wrote back in reply: "Bury the body back as it was with his finger-ring." [ Ibn Kathir ] Special Note Ibn Kathir, with reference to Ibn Abi Hatim, writes that the incidents of 'trenches of fire' took place many times in history in different parts of the world. Then Ibn Abi Hatim specifies three particular incidents: [ 1] a trench in Yemen. [ This incident took place during the period of fatrah (the interval between ` Isa (علیہ السلام) and the Holy Prophet ﷺ ، about seventy years before the advent of the Prophet ﷺ ]; [ 2] a trench in Syria; and [ 3] a trench in Iran. He further states that the incident the Qur'an refers to here in Surah Buruj is the first one that occurred in Najran, the trench of the kingdom of Yemen, because that was in Arabia.

وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (and by the Promised Day, and by that which attends, and that which is attended...85:2-3) With reference to a prophetic Hadith reported by Tirmidhi, the phrase 'the Promised Day' refers to the Day of Judgment; the phrase 'that which attends' refers to 'Friday'; and the phrase 'that which is attended' refers to the day of ` Arafah. Thus in this verse, Allah has taken oath by four objects: [ 1] 'the sky, the one having stellar formations'; [ 2] 'the Day of Judgment'; [ 3] 'Friday'; and [ 4] 'the Day of ` Arafah'. The relationship between the objects of oath and the subject of oath is as follows: They bear evidence to the Divine omnipotence, and they are a proof of reckoning and reward and punishment on the Day of Judgement. Friday and the day of ` Arafah (the main day of Hajj that is 9th Zul-Hijjah of the Islami Calender) are blessed days for the believers to accumulate treasures for the Hereafter. Further, the subject of oath curses the infidels who burned the Muslims on account of their faith, and gives cheerful news to the righteous believers of securing elevated ranks in the Hereafter. The Story of the People of Trench Verse 4 refers to the People of the Trench. Their story is recounted in a Hadith reported by Imam Muslim as follows: There was an infidel king who lived in bygone times. He had a soothsayer, or, according to some narrations, a magician. The infidel king is identified as the ruler of Yemen. His name, according to Ibn ` Abbas ؓ ، was Yusuf Dhu Nuwas, and he lived about seventy years before the birth of the Holy Prophet ﷺ . The soothsayer or magician [ occult teacher ] said to the king that he should be given an intelligent boy, so that he could train him in the skill of foretelling or the black magic. Accordingly, the king sent a boy, ` Abdullh Ibn Tamir by name, to be trained by the soothsayer or magician [ occult teacher ]. Whenever the boy went to his teacher, he had to pass by a Christian monk. He followed the true religion of ` Isa علیہ السلام and worshipped Allah. Since the religion of ` Ish (علیہ السلام) was the true religion in those days, the monk was, in fact, a Muslim. The boy sat with the monk and was very much impressed by his teachings. As a result, he frequented the monk's house and sat with him for long hours before proceeding to his teacher, and ultimately embraced Islam. Allah had blessed him with such a strong faith that he was prepared to bear any pain and persecution for the sake of Allah. His teacher used to beat him for his coming late. On his way back from the occult teacher, he would spend some time again with the monk and used to go home late. The family would then beat him up for being late. But he was so keen to have the company of the monk that he managed to sit regularly with the monk without fear of persecution. Through the blessings of this, Allah had gifted him with many miracles [ karamah ]. Once it happened that the boy saw a lion has blocked the path and prevented people from passing. They were perturbed. He picked a stone and prayed: "0 Allah! If the religion of the monk is true, then kill this beast with this stone [ so that people may pass ]. And if the soothsayer or magician is true, then the beast must not die with my stone." So praying, he aimed at the lion and it died instantly. The news spread among the people that the boy possesses wonderful knowledge. A blind man heard about this and came up to him. He requested him to restore his sight. The boy conceded on the condition that he embraces Islam. The blind man agreed. The boy prayed and Allah restored his sight. The blind man became Muslim. The king came to know about these incidents, and he got the boy, the monk and the blind were apprehended. They were brought before the king. He got the blind and the monk killed, and ordered that the boy be taken to the summit of a mountain and be thrown from there. But those who had taken him up there fell and died. The boy went home safely. Then the king ordered to have him drowned in the sea. The boy escaped safely, while the people who took him to the sea were drowned. The boy then himself told the king how to kill him. He told him to take an arrow from his quiver and place it in his bow, and reciting, بِاِسمِ اللہِ رَبِّی in the name of Allah, my Lord' they should shoot. They did that and they boy finally died. In this way, the boy gave his life away but seeing this, the entire nation of the king cried out spontaneously: "We believe in Allah." At this, the king was greatly enraged and, after consultation with his cabinet, ordered for deep trenches to be dug and filled with fire. An announcement was then made that the people must renounce their faith in Allah. If they refuse, they would be thrown into the fiery furnace. Eventually, a woman carrying her infant child was brought to a trench, but she hesitated. Allah granted speech to her child who said: "O mother, be steadfast, because you are certainly on the truth." In this way, many people were burned. According to some reports, about twelve thousand people were burned to ashes and, according to other reports, the number is put more than this. Consequently, Divine wrath descended on the People of the Trench and fiery furnace. Reference in verse 4 is made to this incident after taking an oath. In a narration of Muhammad Ibn Ishaq, it is reported that the place where the boy ` Abdullah Ibn Tamir was buried had to be dug up for some important reason during the time of Sayyidna ` Umar ؓ . It was found that the body of ` Abdullah Ibn Thmir was intact, and he was sitting up. His hand was placed on his hip joint, where the arrow struck him. Someone moved his hand out from that place, and his wound started bleeding. When the hand was placed back in its position, the bleeding stopped. There was a ring in his finger which had the inscription: اللہُ رَبِّی "Allah is my Lord." The governor of Yemen informed Sayyidna ` Umar ؓ about this, and he wrote back in reply: "Bury the body back as it was with his finger-ring." [ Ibn Kathir ] Special Note Ibn Kathir, with reference to Ibn Abi Hatim, writes that the incidents of 'trenches of fire' took place many times in history in different parts of the world. Then Ibn Abi Hatim specifies three particular incidents: [ 1] a trench in Yemen. [ This incident took place during the period of fatrah (the interval between ` Isa (علیہ السلام) and the Holy Prophet ﷺ ، about seventy years before the advent of the Prophet ﷺ ]; [ 2] a trench in Syria; and [ 3] a trench in Iran. He further states that the incident the Qur'an refers to here in Surah Buruj is the first one that occurred in Najran, the trench of the kingdom of Yemen, because that was in Arabia.

وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (and by the Promised Day, and by that which attends, and that which is attended...85:2-3) With reference to a prophetic Hadith reported by Tirmidhi, the phrase 'the Promised Day' refers to the Day of Judgment; the phrase 'that which attends' refers to 'Friday'; and the phrase 'that which is attended' refers to the day of ` Arafah. Thus in this verse, Allah has taken oath by four objects: [ 1] 'the sky, the one having stellar formations'; [ 2] 'the Day of Judgment'; [ 3] 'Friday'; and [ 4] 'the Day of ` Arafah'. The relationship between the objects of oath and the subject of oath is as follows: They bear evidence to the Divine omnipotence, and they are a proof of reckoning and reward and punishment on the Day of Judgement. Friday and the day of ` Arafah (the main day of Hajj that is 9th Zul-Hijjah of the Islami Calender) are blessed days for the believers to accumulate treasures for the Hereafter. Further, the subject of oath curses the infidels who burned the Muslims on account of their faith, and gives cheerful news to the righteous believers of securing elevated ranks in the Hereafter. The Story of the People of Trench Verse 4 refers to the People of the Trench. Their story is recounted in a Hadith reported by Imam Muslim as follows: There was an infidel king who lived in bygone times. He had a soothsayer, or, according to some narrations, a magician. The infidel king is identified as the ruler of Yemen. His name, according to Ibn ` Abbas ؓ ، was Yusuf Dhu Nuwas, and he lived about seventy years before the birth of the Holy Prophet ﷺ . The soothsayer or magician [ occult teacher ] said to the king that he should be given an intelligent boy, so that he could train him in the skill of foretelling or the black magic. Accordingly, the king sent a boy, ` Abdullh Ibn Tamir by name, to be trained by the soothsayer or magician [ occult teacher ]. Whenever the boy went to his teacher, he had to pass by a Christian monk. He followed the true religion of ` Isa علیہ السلام and worshipped Allah. Since the religion of ` Ish (علیہ السلام) was the true religion in those days, the monk was, in fact, a Muslim. The boy sat with the monk and was very much impressed by his teachings. As a result, he frequented the monk's house and sat with him for long hours before proceeding to his teacher, and ultimately embraced Islam. Allah had blessed him with such a strong faith that he was prepared to bear any pain and persecution for the sake of Allah. His teacher used to beat him for his coming late. On his way back from the occult teacher, he would spend some time again with the monk and used to go home late. The family would then beat him up for being late. But he was so keen to have the company of the monk that he managed to sit regularly with the monk without fear of persecution. Through the blessings of this, Allah had gifted him with many miracles [ karamah ]. Once it happened that the boy saw a lion has blocked the path and prevented people from passing. They were perturbed. He picked a stone and prayed: "0 Allah! If the religion of the monk is true, then kill this beast with this stone [ so that people may pass ]. And if the soothsayer or magician is true, then the beast must not die with my stone." So praying, he aimed at the lion and it died instantly. The news spread among the people that the boy possesses wonderful knowledge. A blind man heard about this and came up to him. He requested him to restore his sight. The boy conceded on the condition that he embraces Islam. The blind man agreed. The boy prayed and Allah restored his sight. The blind man became Muslim. The king came to know about these incidents, and he got the boy, the monk and the blind were apprehended. They were brought before the king. He got the blind and the monk killed, and ordered that the boy be taken to the summit of a mountain and be thrown from there. But those who had taken him up there fell and died. The boy went home safely. Then the king ordered to have him drowned in the sea. The boy escaped safely, while the people who took him to the sea were drowned. The boy then himself told the king how to kill him. He told him to take an arrow from his quiver and place it in his bow, and reciting, بِاِسمِ اللہِ رَبِّی in the name of Allah, my Lord' they should shoot. They did that and they boy finally died. In this way, the boy gave his life away but seeing this, the entire nation of the king cried out spontaneously: "We believe in Allah." At this, the king was greatly enraged and, after consultation with his cabinet, ordered for deep trenches to be dug and filled with fire. An announcement was then made that the people must renounce their faith in Allah. If they refuse, they would be thrown into the fiery furnace. Eventually, a woman carrying her infant child was brought to a trench, but she hesitated. Allah granted speech to her child who said: "O mother, be steadfast, because you are certainly on the truth." In this way, many people were burned. According to some reports, about twelve thousand people were burned to ashes and, according to other reports, the number is put more than this. Consequently, Divine wrath descended on the People of the Trench and fiery furnace. Reference in verse 4 is made to this incident after taking an oath. In a narration of Muhammad Ibn Ishaq, it is reported that the place where the boy ` Abdullah Ibn Tamir was buried had to be dug up for some important reason during the time of Sayyidna ` Umar ؓ . It was found that the body of ` Abdullah Ibn Thmir was intact, and he was sitting up. His hand was placed on his hip joint, where the arrow struck him. Someone moved his hand out from that place, and his wound started bleeding. When the hand was placed back in its position, the bleeding stopped. There was a ring in his finger which had the inscription: اللہُ رَبِّی "Allah is my Lord." The governor of Yemen informed Sayyidna ` Umar ؓ about this, and he wrote back in reply: "Bury the body back as it was with his finger-ring." [ Ibn Kathir ] Special Note Ibn Kathir, with reference to Ibn Abi Hatim, writes that the incidents of 'trenches of fire' took place many times in history in different parts of the world. Then Ibn Abi Hatim specifies three particular incidents: [ 1] a trench in Yemen. [ This incident took place during the period of fatrah (the interval between ` Isa (علیہ السلام) and the Holy Prophet ﷺ ، about seventy years before the advent of the Prophet ﷺ ]; [ 2] a trench in Syria; and [ 3] a trench in Iran. He further states that the incident the Qur'an refers to here in Surah Buruj is the first one that occurred in Najran, the trench of the kingdom of Yemen, because that was in Arabia.

وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (and by the Promised Day, and by that which attends, and that which is attended...85:2-3) With reference to a prophetic Hadith reported by Tirmidhi, the phrase 'the Promised Day' refers to the Day of Judgment; the phrase 'that which attends' refers to 'Friday'; and the phrase 'that which is attended' refers to the day of ` Arafah. Thus in this verse, Allah has taken oath by four objects: [ 1] 'the sky, the one having stellar formations'; [ 2] 'the Day of Judgment'; [ 3] 'Friday'; and [ 4] 'the Day of ` Arafah'. The relationship between the objects of oath and the subject of oath is as follows: They bear evidence to the Divine omnipotence, and they are a proof of reckoning and reward and punishment on the Day of Judgement. Friday and the day of ` Arafah (the main day of Hajj that is 9th Zul-Hijjah of the Islami Calender) are blessed days for the believers to accumulate treasures for the Hereafter. Further, the subject of oath curses the infidels who burned the Muslims on account of their faith, and gives cheerful news to the righteous believers of securing elevated ranks in the Hereafter. The Story of the People of Trench Verse 4 refers to the People of the Trench. Their story is recounted in a Hadith reported by Imam Muslim as follows: There was an infidel king who lived in bygone times. He had a soothsayer, or, according to some narrations, a magician. The infidel king is identified as the ruler of Yemen. His name, according to Ibn ` Abbas ؓ ، was Yusuf Dhu Nuwas, and he lived about seventy years before the birth of the Holy Prophet ﷺ . The soothsayer or magician [ occult teacher ] said to the king that he should be given an intelligent boy, so that he could train him in the skill of foretelling or the black magic. Accordingly, the king sent a boy, ` Abdullh Ibn Tamir by name, to be trained by the soothsayer or magician [ occult teacher ]. Whenever the boy went to his teacher, he had to pass by a Christian monk. He followed the true religion of ` Isa علیہ السلام and worshipped Allah. Since the religion of ` Ish (علیہ السلام) was the true religion in those days, the monk was, in fact, a Muslim. The boy sat with the monk and was very much impressed by his teachings. As a result, he frequented the monk's house and sat with him for long hours before proceeding to his teacher, and ultimately embraced Islam. Allah had blessed him with such a strong faith that he was prepared to bear any pain and persecution for the sake of Allah. His teacher used to beat him for his coming late. On his way back from the occult teacher, he would spend some time again with the monk and used to go home late. The family would then beat him up for being late. But he was so keen to have the company of the monk that he managed to sit regularly with the monk without fear of persecution. Through the blessings of this, Allah had gifted him with many miracles [ karamah ]. Once it happened that the boy saw a lion has blocked the path and prevented people from passing. They were perturbed. He picked a stone and prayed: "0 Allah! If the religion of the monk is true, then kill this beast with this stone [ so that people may pass ]. And if the soothsayer or magician is true, then the beast must not die with my stone." So praying, he aimed at the lion and it died instantly. The news spread among the people that the boy possesses wonderful knowledge. A blind man heard about this and came up to him. He requested him to restore his sight. The boy conceded on the condition that he embraces Islam. The blind man agreed. The boy prayed and Allah restored his sight. The blind man became Muslim. The king came to know about these incidents, and he got the boy, the monk and the blind were apprehended. They were brought before the king. He got the blind and the monk killed, and ordered that the boy be taken to the summit of a mountain and be thrown from there. But those who had taken him up there fell and died. The boy went home safely. Then the king ordered to have him drowned in the sea. The boy escaped safely, while the people who took him to the sea were drowned. The boy then himself told the king how to kill him. He told him to take an arrow from his quiver and place it in his bow, and reciting, بِاِسمِ اللہِ رَبِّی in the name of Allah, my Lord' they should shoot. They did that and they boy finally died. In this way, the boy gave his life away but seeing this, the entire nation of the king cried out spontaneously: "We believe in Allah." At this, the king was greatly enraged and, after consultation with his cabinet, ordered for deep trenches to be dug and filled with fire. An announcement was then made that the people must renounce their faith in Allah. If they refuse, they would be thrown into the fiery furnace. Eventually, a woman carrying her infant child was brought to a trench, but she hesitated. Allah granted speech to her child who said: "O mother, be steadfast, because you are certainly on the truth." In this way, many people were burned. According to some reports, about twelve thousand people were burned to ashes and, according to other reports, the number is put more than this. Consequently, Divine wrath descended on the People of the Trench and fiery furnace. Reference in verse 4 is made to this incident after taking an oath. In a narration of Muhammad Ibn Ishaq, it is reported that the place where the boy ` Abdullah Ibn Tamir was buried had to be dug up for some important reason during the time of Sayyidna ` Umar ؓ . It was found that the body of ` Abdullah Ibn Thmir was intact, and he was sitting up. His hand was placed on his hip joint, where the arrow struck him. Someone moved his hand out from that place, and his wound started bleeding. When the hand was placed back in its position, the bleeding stopped. There was a ring in his finger which had the inscription: اللہُ رَبِّی "Allah is my Lord." The governor of Yemen informed Sayyidna ` Umar ؓ about this, and he wrote back in reply: "Bury the body back as it was with his finger-ring." [ Ibn Kathir ] Special Note Ibn Kathir, with reference to Ibn Abi Hatim, writes that the incidents of 'trenches of fire' took place many times in history in different parts of the world. Then Ibn Abi Hatim specifies three particular incidents: [ 1] a trench in Yemen. [ This incident took place during the period of fatrah (the interval between ` Isa (علیہ السلام) and the Holy Prophet ﷺ ، about seventy years before the advent of the Prophet ﷺ ]; [ 2] a trench in Syria; and [ 3] a trench in Iran. He further states that the incident the Qur'an refers to here in Surah Buruj is the first one that occurred in Najran, the trench of the kingdom of Yemen, because that was in Arabia.

وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (and by the Promised Day, and by that which attends, and that which is attended...85:2-3) With reference to a prophetic Hadith reported by Tirmidhi, the phrase 'the Promised Day' refers to the Day of Judgment; the phrase 'that which attends' refers to 'Friday'; and the phrase 'that which is attended' refers to the day of ` Arafah. Thus in this verse, Allah has taken oath by four objects: [ 1] 'the sky, the one having stellar formations'; [ 2] 'the Day of Judgment'; [ 3] 'Friday'; and [ 4] 'the Day of ` Arafah'. The relationship between the objects of oath and the subject of oath is as follows: They bear evidence to the Divine omnipotence, and they are a proof of reckoning and reward and punishment on the Day of Judgement. Friday and the day of ` Arafah (the main day of Hajj that is 9th Zul-Hijjah of the Islami Calender) are blessed days for the believers to accumulate treasures for the Hereafter. Further, the subject of oath curses the infidels who burned the Muslims on account of their faith, and gives cheerful news to the righteous believers of securing elevated ranks in the Hereafter. The Story of the People of Trench Verse 4 refers to the People of the Trench. Their story is recounted in a Hadith reported by Imam Muslim as follows: There was an infidel king who lived in bygone times. He had a soothsayer, or, according to some narrations, a magician. The infidel king is identified as the ruler of Yemen. His name, according to Ibn ` Abbas ؓ ، was Yusuf Dhu Nuwas, and he lived about seventy years before the birth of the Holy Prophet ﷺ . The soothsayer or magician [ occult teacher ] said to the king that he should be given an intelligent boy, so that he could train him in the skill of foretelling or the black magic. Accordingly, the king sent a boy, ` Abdullh Ibn Tamir by name, to be trained by the soothsayer or magician [ occult teacher ]. Whenever the boy went to his teacher, he had to pass by a Christian monk. He followed the true religion of ` Isa علیہ السلام and worshipped Allah. Since the religion of ` Ish (علیہ السلام) was the true religion in those days, the monk was, in fact, a Muslim. The boy sat with the monk and was very much impressed by his teachings. As a result, he frequented the monk's house and sat with him for long hours before proceeding to his teacher, and ultimately embraced Islam. Allah had blessed him with such a strong faith that he was prepared to bear any pain and persecution for the sake of Allah. His teacher used to beat him for his coming late. On his way back from the occult teacher, he would spend some time again with the monk and used to go home late. The family would then beat him up for being late. But he was so keen to have the company of the monk that he managed to sit regularly with the monk without fear of persecution. Through the blessings of this, Allah had gifted him with many miracles [ karamah ]. Once it happened that the boy saw a lion has blocked the path and prevented people from passing. They were perturbed. He picked a stone and prayed: "0 Allah! If the religion of the monk is true, then kill this beast with this stone [ so that people may pass ]. And if the soothsayer or magician is true, then the beast must not die with my stone." So praying, he aimed at the lion and it died instantly. The news spread among the people that the boy possesses wonderful knowledge. A blind man heard about this and came up to him. He requested him to restore his sight. The boy conceded on the condition that he embraces Islam. The blind man agreed. The boy prayed and Allah restored his sight. The blind man became Muslim. The king came to know about these incidents, and he got the boy, the monk and the blind were apprehended. They were brought before the king. He got the blind and the monk killed, and ordered that the boy be taken to the summit of a mountain and be thrown from there. But those who had taken him up there fell and died. The boy went home safely. Then the king ordered to have him drowned in the sea. The boy escaped safely, while the people who took him to the sea were drowned. The boy then himself told the king how to kill him. He told him to take an arrow from his quiver and place it in his bow, and reciting, بِاِسمِ اللہِ رَبِّی in the name of Allah, my Lord' they should shoot. They did that and they boy finally died. In this way, the boy gave his life away but seeing this, the entire nation of the king cried out spontaneously: "We believe in Allah." At this, the king was greatly enraged and, after consultation with his cabinet, ordered for deep trenches to be dug and filled with fire. An announcement was then made that the people must renounce their faith in Allah. If they refuse, they would be thrown into the fiery furnace. Eventually, a woman carrying her infant child was brought to a trench, but she hesitated. Allah granted speech to her child who said: "O mother, be steadfast, because you are certainly on the truth." In this way, many people were burned. According to some reports, about twelve thousand people were burned to ashes and, according to other reports, the number is put more than this. Consequently, Divine wrath descended on the People of the Trench and fiery furnace. Reference in verse 4 is made to this incident after taking an oath. In a narration of Muhammad Ibn Ishaq, it is reported that the place where the boy ` Abdullah Ibn Tamir was buried had to be dug up for some important reason during the time of Sayyidna ` Umar ؓ . It was found that the body of ` Abdullah Ibn Thmir was intact, and he was sitting up. His hand was placed on his hip joint, where the arrow struck him. Someone moved his hand out from that place, and his wound started bleeding. When the hand was placed back in its position, the bleeding stopped. There was a ring in his finger which had the inscription: اللہُ رَبِّی "Allah is my Lord." The governor of Yemen informed Sayyidna ` Umar ؓ about this, and he wrote back in reply: "Bury the body back as it was with his finger-ring." [ Ibn Kathir ] Special Note Ibn Kathir, with reference to Ibn Abi Hatim, writes that the incidents of 'trenches of fire' took place many times in history in different parts of the world. Then Ibn Abi Hatim specifies three particular incidents: [ 1] a trench in Yemen. [ This incident took place during the period of fatrah (the interval between ` Isa (علیہ السلام) and the Holy Prophet ﷺ ، about seventy years before the advent of the Prophet ﷺ ]; [ 2] a trench in Syria; and [ 3] a trench in Iran. He further states that the incident the Qur'an refers to here in Surah Buruj is the first one that occurred in Najran, the trench of the kingdom of Yemen, because that was in Arabia.

وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (and by the Promised Day, and by that which attends, and that which is attended...85:2-3) With reference to a prophetic Hadith reported by Tirmidhi, the phrase 'the Promised Day' refers to the Day of Judgment; the phrase 'that which attends' refers to 'Friday'; and the phrase 'that which is attended' refers to the day of ` Arafah. Thus in this verse, Allah has taken oath by four objects: [ 1] 'the sky, the one having stellar formations'; [ 2] 'the Day of Judgment'; [ 3] 'Friday'; and [ 4] 'the Day of ` Arafah'. The relationship between the objects of oath and the subject of oath is as follows: They bear evidence to the Divine omnipotence, and they are a proof of reckoning and reward and punishment on the Day of Judgement. Friday and the day of ` Arafah (the main day of Hajj that is 9th Zul-Hijjah of the Islami Calender) are blessed days for the believers to accumulate treasures for the Hereafter. Further, the subject of oath curses the infidels who burned the Muslims on account of their faith, and gives cheerful news to the righteous believers of securing elevated ranks in the Hereafter. The Story of the People of Trench Verse 4 refers to the People of the Trench. Their story is recounted in a Hadith reported by Imam Muslim as follows: There was an infidel king who lived in bygone times. He had a soothsayer, or, according to some narrations, a magician. The infidel king is identified as the ruler of Yemen. His name, according to Ibn ` Abbas ؓ ، was Yusuf Dhu Nuwas, and he lived about seventy years before the birth of the Holy Prophet ﷺ . The soothsayer or magician [ occult teacher ] said to the king that he should be given an intelligent boy, so that he could train him in the skill of foretelling or the black magic. Accordingly, the king sent a boy, ` Abdullh Ibn Tamir by name, to be trained by the soothsayer or magician [ occult teacher ]. Whenever the boy went to his teacher, he had to pass by a Christian monk. He followed the true religion of ` Isa علیہ السلام and worshipped Allah. Since the religion of ` Ish (علیہ السلام) was the true religion in those days, the monk was, in fact, a Muslim. The boy sat with the monk and was very much impressed by his teachings. As a result, he frequented the monk's house and sat with him for long hours before proceeding to his teacher, and ultimately embraced Islam. Allah had blessed him with such a strong faith that he was prepared to bear any pain and persecution for the sake of Allah. His teacher used to beat him for his coming late. On his way back from the occult teacher, he would spend some time again with the monk and used to go home late. The family would then beat him up for being late. But he was so keen to have the company of the monk that he managed to sit regularly with the monk without fear of persecution. Through the blessings of this, Allah had gifted him with many miracles [ karamah ]. Once it happened that the boy saw a lion has blocked the path and prevented people from passing. They were perturbed. He picked a stone and prayed: "0 Allah! If the religion of the monk is true, then kill this beast with this stone [ so that people may pass ]. And if the soothsayer or magician is true, then the beast must not die with my stone." So praying, he aimed at the lion and it died instantly. The news spread among the people that the boy possesses wonderful knowledge. A blind man heard about this and came up to him. He requested him to restore his sight. The boy conceded on the condition that he embraces Islam. The blind man agreed. The boy prayed and Allah restored his sight. The blind man became Muslim. The king came to know about these incidents, and he got the boy, the monk and the blind were apprehended. They were brought before the king. He got the blind and the monk killed, and ordered that the boy be taken to the summit of a mountain and be thrown from there. But those who had taken him up there fell and died. The boy went home safely. Then the king ordered to have him drowned in the sea. The boy escaped safely, while the people who took him to the sea were drowned. The boy then himself told the king how to kill him. He told him to take an arrow from his quiver and place it in his bow, and reciting, بِاِسمِ اللہِ رَبِّی in the name of Allah, my Lord' they should shoot. They did that and they boy finally died. In this way, the boy gave his life away but seeing this, the entire nation of the king cried out spontaneously: "We believe in Allah." At this, the king was greatly enraged and, after consultation with his cabinet, ordered for deep trenches to be dug and filled with fire. An announcement was then made that the people must renounce their faith in Allah. If they refuse, they would be thrown into the fiery furnace. Eventually, a woman carrying her infant child was brought to a trench, but she hesitated. Allah granted speech to her child who said: "O mother, be steadfast, because you are certainly on the truth." In this way, many people were burned. According to some reports, about twelve thousand people were burned to ashes and, according to other reports, the number is put more than this. Consequently, Divine wrath descended on the People of the Trench and fiery furnace. Reference in verse 4 is made to this incident after taking an oath. In a narration of Muhammad Ibn Ishaq, it is reported that the place where the boy ` Abdullah Ibn Tamir was buried had to be dug up for some important reason during the time of Sayyidna ` Umar ؓ . It was found that the body of ` Abdullah Ibn Thmir was intact, and he was sitting up. His hand was placed on his hip joint, where the arrow struck him. Someone moved his hand out from that place, and his wound started bleeding. When the hand was placed back in its position, the bleeding stopped. There was a ring in his finger which had the inscription: اللہُ رَبِّی "Allah is my Lord." The governor of Yemen informed Sayyidna ` Umar ؓ about this, and he wrote back in reply: "Bury the body back as it was with his finger-ring." [ Ibn Kathir ] Special Note Ibn Kathir, with reference to Ibn Abi Hatim, writes that the incidents of 'trenches of fire' took place many times in history in different parts of the world. Then Ibn Abi Hatim specifies three particular incidents: [ 1] a trench in Yemen. [ This incident took place during the period of fatrah (the interval between ` Isa (علیہ السلام) and the Holy Prophet ﷺ ، about seventy years before the advent of the Prophet ﷺ ]; [ 2] a trench in Syria; and [ 3] a trench in Iran. He further states that the incident the Qur'an refers to here in Surah Buruj is the first one that occurred in Najran, the trench of the kingdom of Yemen, because that was in Arabia.

وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (and by the Promised Day, and by that which attends, and that which is attended...85:2-3) With reference to a prophetic Hadith reported by Tirmidhi, the phrase 'the Promised Day' refers to the Day of Judgment; the phrase 'that which attends' refers to 'Friday'; and the phrase 'that which is attended' refers to the day of ` Arafah. Thus in this verse, Allah has taken oath by four objects: [ 1] 'the sky, the one having stellar formations'; [ 2] 'the Day of Judgment'; [ 3] 'Friday'; and [ 4] 'the Day of ` Arafah'. The relationship between the objects of oath and the subject of oath is as follows: They bear evidence to the Divine omnipotence, and they are a proof of reckoning and reward and punishment on the Day of Judgement. Friday and the day of ` Arafah (the main day of Hajj that is 9th Zul-Hijjah of the Islami Calender) are blessed days for the believers to accumulate treasures for the Hereafter. Further, the subject of oath curses the infidels who burned the Muslims on account of their faith, and gives cheerful news to the righteous believers of securing elevated ranks in the Hereafter. The Story of the People of Trench Verse 4 refers to the People of the Trench. Their story is recounted in a Hadith reported by Imam Muslim as follows: There was an infidel king who lived in bygone times. He had a soothsayer, or, according to some narrations, a magician. The infidel king is identified as the ruler of Yemen. His name, according to Ibn ` Abbas ؓ ، was Yusuf Dhu Nuwas, and he lived about seventy years before the birth of the Holy Prophet ﷺ . The soothsayer or magician [ occult teacher ] said to the king that he should be given an intelligent boy, so that he could train him in the skill of foretelling or the black magic. Accordingly, the king sent a boy, ` Abdullh Ibn Tamir by name, to be trained by the soothsayer or magician [ occult teacher ]. Whenever the boy went to his teacher, he had to pass by a Christian monk. He followed the true religion of ` Isa علیہ السلام and worshipped Allah. Since the religion of ` Ish (علیہ السلام) was the true religion in those days, the monk was, in fact, a Muslim. The boy sat with the monk and was very much impressed by his teachings. As a result, he frequented the monk's house and sat with him for long hours before proceeding to his teacher, and ultimately embraced Islam. Allah had blessed him with such a strong faith that he was prepared to bear any pain and persecution for the sake of Allah. His teacher used to beat him for his coming late. On his way back from the occult teacher, he would spend some time again with the monk and used to go home late. The family would then beat him up for being late. But he was so keen to have the company of the monk that he managed to sit regularly with the monk without fear of persecution. Through the blessings of this, Allah had gifted him with many miracles [ karamah ]. Once it happened that the boy saw a lion has blocked the path and prevented people from passing. They were perturbed. He picked a stone and prayed: "0 Allah! If the religion of the monk is true, then kill this beast with this stone [ so that people may pass ]. And if the soothsayer or magician is true, then the beast must not die with my stone." So praying, he aimed at the lion and it died instantly. The news spread among the people that the boy possesses wonderful knowledge. A blind man heard about this and came up to him. He requested him to restore his sight. The boy conceded on the condition that he embraces Islam. The blind man agreed. The boy prayed and Allah restored his sight. The blind man became Muslim. The king came to know about these incidents, and he got the boy, the monk and the blind were apprehended. They were brought before the king. He got the blind and the monk killed, and ordered that the boy be taken to the summit of a mountain and be thrown from there. But those who had taken him up there fell and died. The boy went home safely. Then the king ordered to have him drowned in the sea. The boy escaped safely, while the people who took him to the sea were drowned. The boy then himself told the king how to kill him. He told him to take an arrow from his quiver and place it in his bow, and reciting, بِاِسمِ اللہِ رَبِّی in the name of Allah, my Lord' they should shoot. They did that and they boy finally died. In this way, the boy gave his life away but seeing this, the entire nation of the king cried out spontaneously: "We believe in Allah." At this, the king was greatly enraged and, after consultation with his cabinet, ordered for deep trenches to be dug and filled with fire. An announcement was then made that the people must renounce their faith in Allah. If they refuse, they would be thrown into the fiery furnace. Eventually, a woman carrying her infant child was brought to a trench, but she hesitated. Allah granted speech to her child who said: "O mother, be steadfast, because you are certainly on the truth." In this way, many people were burned. According to some reports, about twelve thousand people were burned to ashes and, according to other reports, the number is put more than this. Consequently, Divine wrath descended on the People of the Trench and fiery furnace. Reference in verse 4 is made to this incident after taking an oath. In a narration of Muhammad Ibn Ishaq, it is reported that the place where the boy ` Abdullah Ibn Tamir was buried had to be dug up for some important reason during the time of Sayyidna ` Umar ؓ . It was found that the body of ` Abdullah Ibn Thmir was intact, and he was sitting up. His hand was placed on his hip joint, where the arrow struck him. Someone moved his hand out from that place, and his wound started bleeding. When the hand was placed back in its position, the bleeding stopped. There was a ring in his finger which had the inscription: اللہُ رَبِّی "Allah is my Lord." The governor of Yemen informed Sayyidna ` Umar ؓ about this, and he wrote back in reply: "Bury the body back as it was with his finger-ring." [ Ibn Kathir ] Special Note Ibn Kathir, with reference to Ibn Abi Hatim, writes that the incidents of 'trenches of fire' took place many times in history in different parts of the world. Then Ibn Abi Hatim specifies three particular incidents: [ 1] a trench in Yemen. [ This incident took place during the period of fatrah (the interval between ` Isa (علیہ السلام) and the Holy Prophet ﷺ ، about seventy years before the advent of the Prophet ﷺ ]; [ 2] a trench in Syria; and [ 3] a trench in Iran. He further states that the incident the Qur'an refers to here in Surah Buruj is the first one that occurred in Najran, the trench of the kingdom of Yemen, because that was in Arabia.

وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (and by the Promised Day, and by that which attends, and that which is attended...85:2-3) With reference to a prophetic Hadith reported by Tirmidhi, the phrase 'the Promised Day' refers to the Day of Judgment; the phrase 'that which attends' refers to 'Friday'; and the phrase 'that which is attended' refers to the day of ` Arafah. Thus in this verse, Allah has taken oath by four objects: [ 1] 'the sky, the one having stellar formations'; [ 2] 'the Day of Judgment'; [ 3] 'Friday'; and [ 4] 'the Day of ` Arafah'. The relationship between the objects of oath and the subject of oath is as follows: They bear evidence to the Divine omnipotence, and they are a proof of reckoning and reward and punishment on the Day of Judgement. Friday and the day of ` Arafah (the main day of Hajj that is 9th Zul-Hijjah of the Islami Calender) are blessed days for the believers to accumulate treasures for the Hereafter. Further, the subject of oath curses the infidels who burned the Muslims on account of their faith, and gives cheerful news to the righteous believers of securing elevated ranks in the Hereafter. The Story of the People of Trench Verse 4 refers to the People of the Trench. Their story is recounted in a Hadith reported by Imam Muslim as follows: There was an infidel king who lived in bygone times. He had a soothsayer, or, according to some narrations, a magician. The infidel king is identified as the ruler of Yemen. His name, according to Ibn ` Abbas ؓ ، was Yusuf Dhu Nuwas, and he lived about seventy years before the birth of the Holy Prophet ﷺ . The soothsayer or magician [ occult teacher ] said to the king that he should be given an intelligent boy, so that he could train him in the skill of foretelling or the black magic. Accordingly, the king sent a boy, ` Abdullh Ibn Tamir by name, to be trained by the soothsayer or magician [ occult teacher ]. Whenever the boy went to his teacher, he had to pass by a Christian monk. He followed the true religion of ` Isa علیہ السلام and worshipped Allah. Since the religion of ` Ish (علیہ السلام) was the true religion in those days, the monk was, in fact, a Muslim. The boy sat with the monk and was very much impressed by his teachings. As a result, he frequented the monk's house and sat with him for long hours before proceeding to his teacher, and ultimately embraced Islam. Allah had blessed him with such a strong faith that he was prepared to bear any pain and persecution for the sake of Allah. His teacher used to beat him for his coming late. On his way back from the occult teacher, he would spend some time again with the monk and used to go home late. The family would then beat him up for being late. But he was so keen to have the company of the monk that he managed to sit regularly with the monk without fear of persecution. Through the blessings of this, Allah had gifted him with many miracles [ karamah ]. Once it happened that the boy saw a lion has blocked the path and prevented people from passing. They were perturbed. He picked a stone and prayed: "0 Allah! If the religion of the monk is true, then kill this beast with this stone [ so that people may pass ]. And if the soothsayer or magician is true, then the beast must not die with my stone." So praying, he aimed at the lion and it died instantly. The news spread among the people that the boy possesses wonderful knowledge. A blind man heard about this and came up to him. He requested him to restore his sight. The boy conceded on the condition that he embraces Islam. The blind man agreed. The boy prayed and Allah restored his sight. The blind man became Muslim. The king came to know about these incidents, and he got the boy, the monk and the blind were apprehended. They were brought before the king. He got the blind and the monk killed, and ordered that the boy be taken to the summit of a mountain and be thrown from there. But those who had taken him up there fell and died. The boy went home safely. Then the king ordered to have him drowned in the sea. The boy escaped safely, while the people who took him to the sea were drowned. The boy then himself told the king how to kill him. He told him to take an arrow from his quiver and place it in his bow, and reciting, بِاِسمِ اللہِ رَبِّی in the name of Allah, my Lord' they should shoot. They did that and they boy finally died. In this way, the boy gave his life away but seeing this, the entire nation of the king cried out spontaneously: "We believe in Allah." At this, the king was greatly enraged and, after consultation with his cabinet, ordered for deep trenches to be dug and filled with fire. An announcement was then made that the people must renounce their faith in Allah. If they refuse, they would be thrown into the fiery furnace. Eventually, a woman carrying her infant child was brought to a trench, but she hesitated. Allah granted speech to her child who said: "O mother, be steadfast, because you are certainly on the truth." In this way, many people were burned. According to some reports, about twelve thousand people were burned to ashes and, according to other reports, the number is put more than this. Consequently, Divine wrath descended on the People of the Trench and fiery furnace. Reference in verse 4 is made to this incident after taking an oath. In a narration of Muhammad Ibn Ishaq, it is reported that the place where the boy ` Abdullah Ibn Tamir was buried had to be dug up for some important reason during the time of Sayyidna ` Umar ؓ . It was found that the body of ` Abdullah Ibn Thmir was intact, and he was sitting up. His hand was placed on his hip joint, where the arrow struck him. Someone moved his hand out from that place, and his wound started bleeding. When the hand was placed back in its position, the bleeding stopped. There was a ring in his finger which had the inscription: اللہُ رَبِّی "Allah is my Lord." The governor of Yemen informed Sayyidna ` Umar ؓ about this, and he wrote back in reply: "Bury the body back as it was with his finger-ring." [ Ibn Kathir ] Special Note Ibn Kathir, with reference to Ibn Abi Hatim, writes that the incidents of 'trenches of fire' took place many times in history in different parts of the world. Then Ibn Abi Hatim specifies three particular incidents: [ 1] a trench in Yemen. [ This incident took place during the period of fatrah (the interval between ` Isa (علیہ السلام) and the Holy Prophet ﷺ ، about seventy years before the advent of the Prophet ﷺ ]; [ 2] a trench in Syria; and [ 3] a trench in Iran. He further states that the incident the Qur'an refers to here in Surah Buruj is the first one that occurred in Najran, the trench of the kingdom of Yemen, because that was in Arabia.

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا (Surely, those who persecuted the believing men and the believing women, then did not repent,...85:10) This verse describes the torment of the wrong-doers who burned the Muslims in the fire pit only on account of their faith. The description points out two things: [ 1] فَلَهُمْ عَذَابُ جَهَنَّمَ them there is the torment of Jahannam) and [ 2] وَلَهُمْ عَذَابُ الْحَرِيقِ (and for them there is the torment of burning). The second sentence may be treated as explicative of the first sentence, a statement for emphasis. It signifies that they will be put into Hell and will have to suffer eternal torment of the fire. Another possible interpretation is that the second statement describes the wrong-doers' torment in this world, as is narrated in some reports. The believers, who had been cast in fire pits, were spared the torture of fire, in that the souls of the believers were taken out before the fire could touch them. Only their dead bodies were lying in the fiery furnace. After that the fire flared up so high that it spread out wildly through the city and burned all those who were watching the fun of burning the Muslims. Only Yusuf Dhu Nuwas managed to run away, and threw himself into the sea in order to save himself from the rage of the fire, but he got drowned and died. [ Mazhari ]. Attached to the torment of Hell and the torment of burning for the wrong-doers is the restrictive phrase: ثُمَّ لَمْ يَتُوبُوا (then did not repent). That is, this torment is for those who did not repent of their deed and did not offer taubah. Thus this part of the verse invites people to repent. Sayyidna Hasan ؓ states: "Look at Allah's compassion and benevolence. They burned Allah's friends alive, yet He invites them towards repentance and forgiveness." [ Ibn Kathir ]. Alhamdulillah The Commentary on Surah Al-Buruj Ends here

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا (Surely, those who persecuted the believing men and the believing women, then did not repent,...85:10) This verse describes the torment of the wrong-doers who burned the Muslims in the fire pit only on account of their faith. The description points out two things: [ 1] فَلَهُمْ عَذَابُ جَهَنَّمَ them there is the torment of Jahannam) and [ 2] وَلَهُمْ عَذَابُ الْحَرِيقِ (and for them there is the torment of burning). The second sentence may be treated as explicative of the first sentence, a statement for emphasis. It signifies that they will be put into Hell and will have to suffer eternal torment of the fire. Another possible interpretation is that the second statement describes the wrong-doers' torment in this world, as is narrated in some reports. The believers, who had been cast in fire pits, were spared the torture of fire, in that the souls of the believers were taken out before the fire could touch them. Only their dead bodies were lying in the fiery furnace. After that the fire flared up so high that it spread out wildly through the city and burned all those who were watching the fun of burning the Muslims. Only Yusuf Dhu Nuwas managed to run away, and threw himself into the sea in order to save himself from the rage of the fire, but he got drowned and died. [ Mazhari ]. Attached to the torment of Hell and the torment of burning for the wrong-doers is the restrictive phrase: ثُمَّ لَمْ يَتُوبُوا (then did not repent). That is, this torment is for those who did not repent of their deed and did not offer taubah. Thus this part of the verse invites people to repent. Sayyidna Hasan ؓ states: "Look at Allah's compassion and benevolence. They burned Allah's friends alive, yet He invites them towards repentance and forgiveness." [ Ibn Kathir ]. Alhamdulillah The Commentary on Surah Al-Buruj Ends here

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا (Surely, those who persecuted the believing men and the believing women, then did not repent,...85:10) This verse describes the torment of the wrong-doers who burned the Muslims in the fire pit only on account of their faith. The description points out two things: [ 1] فَلَهُمْ عَذَابُ جَهَنَّمَ them there is the torment of Jahannam) and [ 2] وَلَهُمْ عَذَابُ الْحَرِيقِ (and for them there is the torment of burning). The second sentence may be treated as explicative of the first sentence, a statement for emphasis. It signifies that they will be put into Hell and will have to suffer eternal torment of the fire. Another possible interpretation is that the second statement describes the wrong-doers' torment in this world, as is narrated in some reports. The believers, who had been cast in fire pits, were spared the torture of fire, in that the souls of the believers were taken out before the fire could touch them. Only their dead bodies were lying in the fiery furnace. After that the fire flared up so high that it spread out wildly through the city and burned all those who were watching the fun of burning the Muslims. Only Yusuf Dhu Nuwas managed to run away, and threw himself into the sea in order to save himself from the rage of the fire, but he got drowned and died. [ Mazhari ]. Attached to the torment of Hell and the torment of burning for the wrong-doers is the restrictive phrase: ثُمَّ لَمْ يَتُوبُوا (then did not repent). That is, this torment is for those who did not repent of their deed and did not offer taubah. Thus this part of the verse invites people to repent. Sayyidna Hasan ؓ states: "Look at Allah's compassion and benevolence. They burned Allah's friends alive, yet He invites them towards repentance and forgiveness." [ Ibn Kathir ]. Alhamdulillah The Commentary on Surah Al-Buruj Ends here

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا (Surely, those who persecuted the believing men and the believing women, then did not repent,...85:10) This verse describes the torment of the wrong-doers who burned the Muslims in the fire pit only on account of their faith. The description points out two things: [ 1] فَلَهُمْ عَذَابُ جَهَنَّمَ them there is the torment of Jahannam) and [ 2] وَلَهُمْ عَذَابُ الْحَرِيقِ (and for them there is the torment of burning). The second sentence may be treated as explicative of the first sentence, a statement for emphasis. It signifies that they will be put into Hell and will have to suffer eternal torment of the fire. Another possible interpretation is that the second statement describes the wrong-doers' torment in this world, as is narrated in some reports. The believers, who had been cast in fire pits, were spared the torture of fire, in that the souls of the believers were taken out before the fire could touch them. Only their dead bodies were lying in the fiery furnace. After that the fire flared up so high that it spread out wildly through the city and burned all those who were watching the fun of burning the Muslims. Only Yusuf Dhu Nuwas managed to run away, and threw himself into the sea in order to save himself from the rage of the fire, but he got drowned and died. [ Mazhari ]. Attached to the torment of Hell and the torment of burning for the wrong-doers is the restrictive phrase: ثُمَّ لَمْ يَتُوبُوا (then did not repent). That is, this torment is for those who did not repent of their deed and did not offer taubah. Thus this part of the verse invites people to repent. Sayyidna Hasan ؓ states: "Look at Allah's compassion and benevolence. They burned Allah's friends alive, yet He invites them towards repentance and forgiveness." [ Ibn Kathir ]. Alhamdulillah The Commentary on Surah Al-Buruj Ends here

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا (Surely, those who persecuted the believing men and the believing women, then did not repent,...85:10) This verse describes the torment of the wrong-doers who burned the Muslims in the fire pit only on account of their faith. The description points out two things: [ 1] فَلَهُمْ عَذَابُ جَهَنَّمَ them there is the torment of Jahannam) and [ 2] وَلَهُمْ عَذَابُ الْحَرِيقِ (and for them there is the torment of burning). The second sentence may be treated as explicative of the first sentence, a statement for emphasis. It signifies that they will be put into Hell and will have to suffer eternal torment of the fire. Another possible interpretation is that the second statement describes the wrong-doers' torment in this world, as is narrated in some reports. The believers, who had been cast in fire pits, were spared the torture of fire, in that the souls of the believers were taken out before the fire could touch them. Only their dead bodies were lying in the fiery furnace. After that the fire flared up so high that it spread out wildly through the city and burned all those who were watching the fun of burning the Muslims. Only Yusuf Dhu Nuwas managed to run away, and threw himself into the sea in order to save himself from the rage of the fire, but he got drowned and died. [ Mazhari ]. Attached to the torment of Hell and the torment of burning for the wrong-doers is the restrictive phrase: ثُمَّ لَمْ يَتُوبُوا (then did not repent). That is, this torment is for those who did not repent of their deed and did not offer taubah. Thus this part of the verse invites people to repent. Sayyidna Hasan ؓ states: "Look at Allah's compassion and benevolence. They burned Allah's friends alive, yet He invites them towards repentance and forgiveness." [ Ibn Kathir ]. Alhamdulillah The Commentary on Surah Al-Buruj Ends here

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا (Surely, those who persecuted the believing men and the believing women, then did not repent,...85:10) This verse describes the torment of the wrong-doers who burned the Muslims in the fire pit only on account of their faith. The description points out two things: [ 1] فَلَهُمْ عَذَابُ جَهَنَّمَ them there is the torment of Jahannam) and [ 2] وَلَهُمْ عَذَابُ الْحَرِيقِ (and for them there is the torment of burning). The second sentence may be treated as explicative of the first sentence, a statement for emphasis. It signifies that they will be put into Hell and will have to suffer eternal torment of the fire. Another possible interpretation is that the second statement describes the wrong-doers' torment in this world, as is narrated in some reports. The believers, who had been cast in fire pits, were spared the torture of fire, in that the souls of the believers were taken out before the fire could touch them. Only their dead bodies were lying in the fiery furnace. After that the fire flared up so high that it spread out wildly through the city and burned all those who were watching the fun of burning the Muslims. Only Yusuf Dhu Nuwas managed to run away, and threw himself into the sea in order to save himself from the rage of the fire, but he got drowned and died. [ Mazhari ]. Attached to the torment of Hell and the torment of burning for the wrong-doers is the restrictive phrase: ثُمَّ لَمْ يَتُوبُوا (then did not repent). That is, this torment is for those who did not repent of their deed and did not offer taubah. Thus this part of the verse invites people to repent. Sayyidna Hasan ؓ states: "Look at Allah's compassion and benevolence. They burned Allah's friends alive, yet He invites them towards repentance and forgiveness." [ Ibn Kathir ]. Alhamdulillah The Commentary on Surah Al-Buruj Ends here

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا (Surely, those who persecuted the believing men and the believing women, then did not repent,...85:10) This verse describes the torment of the wrong-doers who burned the Muslims in the fire pit only on account of their faith. The description points out two things: [ 1] فَلَهُمْ عَذَابُ جَهَنَّمَ them there is the torment of Jahannam) and [ 2] وَلَهُمْ عَذَابُ الْحَرِيقِ (and for them there is the torment of burning). The second sentence may be treated as explicative of the first sentence, a statement for emphasis. It signifies that they will be put into Hell and will have to suffer eternal torment of the fire. Another possible interpretation is that the second statement describes the wrong-doers' torment in this world, as is narrated in some reports. The believers, who had been cast in fire pits, were spared the torture of fire, in that the souls of the believers were taken out before the fire could touch them. Only their dead bodies were lying in the fiery furnace. After that the fire flared up so high that it spread out wildly through the city and burned all those who were watching the fun of burning the Muslims. Only Yusuf Dhu Nuwas managed to run away, and threw himself into the sea in order to save himself from the rage of the fire, but he got drowned and died. [ Mazhari ]. Attached to the torment of Hell and the torment of burning for the wrong-doers is the restrictive phrase: ثُمَّ لَمْ يَتُوبُوا (then did not repent). That is, this torment is for those who did not repent of their deed and did not offer taubah. Thus this part of the verse invites people to repent. Sayyidna Hasan ؓ states: "Look at Allah's compassion and benevolence. They burned Allah's friends alive, yet He invites them towards repentance and forgiveness." [ Ibn Kathir ]. Alhamdulillah The Commentary on Surah Al-Buruj Ends here

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا (Surely, those who persecuted the believing men and the believing women, then did not repent,...85:10) This verse describes the torment of the wrong-doers who burned the Muslims in the fire pit only on account of their faith. The description points out two things: [ 1] فَلَهُمْ عَذَابُ جَهَنَّمَ them there is the torment of Jahannam) and [ 2] وَلَهُمْ عَذَابُ الْحَرِيقِ (and for them there is the torment of burning). The second sentence may be treated as explicative of the first sentence, a statement for emphasis. It signifies that they will be put into Hell and will have to suffer eternal torment of the fire. Another possible interpretation is that the second statement describes the wrong-doers' torment in this world, as is narrated in some reports. The believers, who had been cast in fire pits, were spared the torture of fire, in that the souls of the believers were taken out before the fire could touch them. Only their dead bodies were lying in the fiery furnace. After that the fire flared up so high that it spread out wildly through the city and burned all those who were watching the fun of burning the Muslims. Only Yusuf Dhu Nuwas managed to run away, and threw himself into the sea in order to save himself from the rage of the fire, but he got drowned and died. [ Mazhari ]. Attached to the torment of Hell and the torment of burning for the wrong-doers is the restrictive phrase: ثُمَّ لَمْ يَتُوبُوا (then did not repent). That is, this torment is for those who did not repent of their deed and did not offer taubah. Thus this part of the verse invites people to repent. Sayyidna Hasan ؓ states: "Look at Allah's compassion and benevolence. They burned Allah's friends alive, yet He invites them towards repentance and forgiveness." [ Ibn Kathir ]. Alhamdulillah The Commentary on Surah Al-Buruj Ends here

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا (Surely, those who persecuted the believing men and the believing women, then did not repent,...85:10) This verse describes the torment of the wrong-doers who burned the Muslims in the fire pit only on account of their faith. The description points out two things: [ 1] فَلَهُمْ عَذَابُ جَهَنَّمَ them there is the torment of Jahannam) and [ 2] وَلَهُمْ عَذَابُ الْحَرِيقِ (and for them there is the torment of burning). The second sentence may be treated as explicative of the first sentence, a statement for emphasis. It signifies that they will be put into Hell and will have to suffer eternal torment of the fire. Another possible interpretation is that the second statement describes the wrong-doers' torment in this world, as is narrated in some reports. The believers, who had been cast in fire pits, were spared the torture of fire, in that the souls of the believers were taken out before the fire could touch them. Only their dead bodies were lying in the fiery furnace. After that the fire flared up so high that it spread out wildly through the city and burned all those who were watching the fun of burning the Muslims. Only Yusuf Dhu Nuwas managed to run away, and threw himself into the sea in order to save himself from the rage of the fire, but he got drowned and died. [ Mazhari ]. Attached to the torment of Hell and the torment of burning for the wrong-doers is the restrictive phrase: ثُمَّ لَمْ يَتُوبُوا (then did not repent). That is, this torment is for those who did not repent of their deed and did not offer taubah. Thus this part of the verse invites people to repent. Sayyidna Hasan ؓ states: "Look at Allah's compassion and benevolence. They burned Allah's friends alive, yet He invites them towards repentance and forgiveness." [ Ibn Kathir ]. Alhamdulillah The Commentary on Surah Al-Buruj Ends here

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا (Surely, those who persecuted the believing men and the believing women, then did not repent,...85:10) This verse describes the torment of the wrong-doers who burned the Muslims in the fire pit only on account of their faith. The description points out two things: [ 1] فَلَهُمْ عَذَابُ جَهَنَّمَ them there is the torment of Jahannam) and [ 2] وَلَهُمْ عَذَابُ الْحَرِيقِ (and for them there is the torment of burning). The second sentence may be treated as explicative of the first sentence, a statement for emphasis. It signifies that they will be put into Hell and will have to suffer eternal torment of the fire. Another possible interpretation is that the second statement describes the wrong-doers' torment in this world, as is narrated in some reports. The believers, who had been cast in fire pits, were spared the torture of fire, in that the souls of the believers were taken out before the fire could touch them. Only their dead bodies were lying in the fiery furnace. After that the fire flared up so high that it spread out wildly through the city and burned all those who were watching the fun of burning the Muslims. Only Yusuf Dhu Nuwas managed to run away, and threw himself into the sea in order to save himself from the rage of the fire, but he got drowned and died. [ Mazhari ]. Attached to the torment of Hell and the torment of burning for the wrong-doers is the restrictive phrase: ثُمَّ لَمْ يَتُوبُوا (then did not repent). That is, this torment is for those who did not repent of their deed and did not offer taubah. Thus this part of the verse invites people to repent. Sayyidna Hasan ؓ states: "Look at Allah's compassion and benevolence. They burned Allah's friends alive, yet He invites them towards repentance and forgiveness." [ Ibn Kathir ]. Alhamdulillah The Commentary on Surah Al-Buruj Ends here

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا (Surely, those who persecuted the believing men and the believing women, then did not repent,...85:10) This verse describes the torment of the wrong-doers who burned the Muslims in the fire pit only on account of their faith. The description points out two things: [ 1] فَلَهُمْ عَذَابُ جَهَنَّمَ them there is the torment of Jahannam) and [ 2] وَلَهُمْ عَذَابُ الْحَرِيقِ (and for them there is the torment of burning). The second sentence may be treated as explicative of the first sentence, a statement for emphasis. It signifies that they will be put into Hell and will have to suffer eternal torment of the fire. Another possible interpretation is that the second statement describes the wrong-doers' torment in this world, as is narrated in some reports. The believers, who had been cast in fire pits, were spared the torture of fire, in that the souls of the believers were taken out before the fire could touch them. Only their dead bodies were lying in the fiery furnace. After that the fire flared up so high that it spread out wildly through the city and burned all those who were watching the fun of burning the Muslims. Only Yusuf Dhu Nuwas managed to run away, and threw himself into the sea in order to save himself from the rage of the fire, but he got drowned and died. [ Mazhari ]. Attached to the torment of Hell and the torment of burning for the wrong-doers is the restrictive phrase: ثُمَّ لَمْ يَتُوبُوا (then did not repent). That is, this torment is for those who did not repent of their deed and did not offer taubah. Thus this part of the verse invites people to repent. Sayyidna Hasan ؓ states: "Look at Allah's compassion and benevolence. They burned Allah's friends alive, yet He invites them towards repentance and forgiveness." [ Ibn Kathir ]. Alhamdulillah The Commentary on Surah Al-Buruj Ends here

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا (Surely, those who persecuted the believing men and the believing women, then did not repent,...85:10) This verse describes the torment of the wrong-doers who burned the Muslims in the fire pit only on account of their faith. The description points out two things: [ 1] فَلَهُمْ عَذَابُ جَهَنَّمَ them there is the torment of Jahannam) and [ 2] وَلَهُمْ عَذَابُ الْحَرِيقِ (and for them there is the torment of burning). The second sentence may be treated as explicative of the first sentence, a statement for emphasis. It signifies that they will be put into Hell and will have to suffer eternal torment of the fire. Another possible interpretation is that the second statement describes the wrong-doers' torment in this world, as is narrated in some reports. The believers, who had been cast in fire pits, were spared the torture of fire, in that the souls of the believers were taken out before the fire could touch them. Only their dead bodies were lying in the fiery furnace. After that the fire flared up so high that it spread out wildly through the city and burned all those who were watching the fun of burning the Muslims. Only Yusuf Dhu Nuwas managed to run away, and threw himself into the sea in order to save himself from the rage of the fire, but he got drowned and died. [ Mazhari ]. Attached to the torment of Hell and the torment of burning for the wrong-doers is the restrictive phrase: ثُمَّ لَمْ يَتُوبُوا (then did not repent). That is, this torment is for those who did not repent of their deed and did not offer taubah. Thus this part of the verse invites people to repent. Sayyidna Hasan ؓ states: "Look at Allah's compassion and benevolence. They burned Allah's friends alive, yet He invites them towards repentance and forgiveness." [ Ibn Kathir ]. Alhamdulillah The Commentary on Surah Al-Buruj Ends here

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا (Surely, those who persecuted the believing men and the believing women, then did not repent,...85:10) This verse describes the torment of the wrong-doers who burned the Muslims in the fire pit only on account of their faith. The description points out two things: [ 1] فَلَهُمْ عَذَابُ جَهَنَّمَ them there is the torment of Jahannam) and [ 2] وَلَهُمْ عَذَابُ الْحَرِيقِ (and for them there is the torment of burning). The second sentence may be treated as explicative of the first sentence, a statement for emphasis. It signifies that they will be put into Hell and will have to suffer eternal torment of the fire. Another possible interpretation is that the second statement describes the wrong-doers' torment in this world, as is narrated in some reports. The believers, who had been cast in fire pits, were spared the torture of fire, in that the souls of the believers were taken out before the fire could touch them. Only their dead bodies were lying in the fiery furnace. After that the fire flared up so high that it spread out wildly through the city and burned all those who were watching the fun of burning the Muslims. Only Yusuf Dhu Nuwas managed to run away, and threw himself into the sea in order to save himself from the rage of the fire, but he got drowned and died. [ Mazhari ]. Attached to the torment of Hell and the torment of burning for the wrong-doers is the restrictive phrase: ثُمَّ لَمْ يَتُوبُوا (then did not repent). That is, this torment is for those who did not repent of their deed and did not offer taubah. Thus this part of the verse invites people to repent. Sayyidna Hasan ؓ states: "Look at Allah's compassion and benevolence. They burned Allah's friends alive, yet He invites them towards repentance and forgiveness." [ Ibn Kathir ]. Alhamdulillah The Commentary on Surah Al-Buruj Ends here