ayah_text: No! Indeed, the record of the wicked is in sijjeen.

ayah_text_ar: كَلَّآ إِنَّ كِتَـٰبَ ٱلْفُجَّارِ لَفِى سِجِّينٍ

ayah_tafsir:
## The Record of the Wicked and some of what happens to Them

Allah says truly,

إِنَّ كِتَـبَ الْفُجَّارِ لَفِى سِجِّينٍ

(Nay! Truly, the Record of the wicked is in Sijjin.) meaning, that their final destination and their abode will be in Sijjin, which is derived from the word prison (Sijn), and here it means straitened circumstances. Thus, Allah expresses the greatness of this matter, saying;

وَمَآ أَدْرَاكَ مَا سِجِّينٌ

(And what will make you know what Sijjin is) meaning, it is a great matter, an eternal prison, and a painful torment. Some have said that it is beneath the seventh earth. It has been mentioned previously in the lengthy Hadith of Al-Bara' bin \`Azib that the Prophet said,

«يَقُول اللهُ عَزَّ وَجَلَّ فِي رُوحِ الْكَافِرِ اكْتُبُوا كِتَابَهُ فِي سِجِّينٍ. وَسِجِّينٌ هِيَ تَحْتُ الْأَرْضِ السَّابِعَة»

(Allah says concerning the soul of the disbeliever, \`Record his book in Sijjin.' And Sijjin is beneath the seventh earth.)" it is known that the destination of the wicked people will be Hell, and it is the lowest of the low. For Allah says,

ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ

(Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds.) (95:5-6) Here Allah says,

كَلاَّ إِنَّ كِتَـبَ الْفُجَّارِ لَفِى سِجِّينٍ \- وَمَآ أَدْرَاكَ مَا سِجِّينٌ

(Nay! Truly, the Record of the wicked is in Sijjin. And what will make you know what Sijjin is) and it is full of hardship and misery. Allah says,

وَإَذَآ أُلْقُواْ مِنْهَا مَكَاناً ضَيِّقاً مُّقَرَّنِينَ دَعَوْاْ هُنَالِكَ ثُبُوراً

(And when they shall be thrown into a narrow place thereof, chained together, they will exclaim therein for destruction.) (25:13) Then Allah says,

كِتَـبٌ مَّرْقُومٌ

(A Register inscribed.) This is not an explanation of His statement,

وَمَآ أَدْرَاكَ مَا سِجِّينٌ

(And what will make you know what Sijjin is) It is only an explanation of the destination that will be recorded for them, which is Sijjin. Meaning, it is inscribed, written, and completed. No one can add to it and no one can remove anything from it. This was said by Muhammad bin Ka\`b Al-Qurazi. Then Allah said,

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

(Woe, that Day, to those who deny.) meaning, when they come to the imprisonment, Allah threatened them with, on the Day of Judgement, and the disgraceful torment. The statement, "Woe," has already been discussed previously and there is no need to repeat it here. Basically, it means destruction and devastation. This is like what is said, "Woe to so-and-so." This is similar to what has been recorded in the Musnad and the Sunan collections on the authority of Bahz bin Hakim bin Mu\`awiyah bin Haydah,

َ مَا سِجِّينٌ

(Nay! Truly, ! TrulrsA ? the Record of the wicked is in Sijjin. And what will make you know what Sijjin is) and it is full of hardship and misery. Allah says,

وَإَذَآ أُلْقُواْ مِنْهَا مَكَاناً ضَيِّقاً مُّقَرَّنِينَ دَعَوْاْ هُنَالِكَ ثُبُوراً

(And when they shall be thrown into a narrow place thereof, chained together, they will exclaim therein for destruction.) (25:13) Then Allah says,

كِتَـبٌ مَّرْقُومٌ

(A Register inscribed.) This is not an explanation of His statement,

وَمَآ أَدْرَاكَ مَا سِجِّينٌ

(And what will make you know what Sijjin is) It is only an explanation of the destination that will be recorded for them, which is Sijjin. Meaning, it is inscribed, written, and completed. No one can add to it and no one can remove anything from it. This was said by Muhammad bin Ka\`b Al-Qurazi. Then Allah said,

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

(Woe, that Day, to those who deny.) meaning, when they come to the imprisonment, Allah threatened them with, on the Day of Judgement, and the disgraceful torment. The statement, "Woe," has already been discussed previously and there is no need to repeat it here. Basically, it means destruction and devastation. This is like what is said, "Woe to so-and-so." This is similar to what has been recorded in the Musnad and the Sunan collections on the authority of Bahz bin Hakim bin Mu\`awiyah bin Haydah, who reported from his father, who reported from his grandfather that the Messenger of Allah said,

«وَيْلٌ لِلَّذِي يُحَدِّثُ فَيَكْذِبُ لِيُضْحِكَ النَّاسَ، وَيْلٌ لَهُ وَيْلٌ لَه»

(Woe unto whoever speaks, and lies in order to make the people laugh. Woe unto him, woe unto him.) Then Allah says, in explaining who are the wicked, disbelieving deniers,

الَّذِينَ يُكَذِّبُونَ بِيَوْمِ الدِّينِ

(Those who deny the Day of Recompense.) meaning, they do not believe it will happen, and they do not believe in its existence. Thus, they consider it a matter that is farfetched. Allah then says,

وَمَا يُكَذِّبُ بِهِ إِلاَّ كُلُّ مُعْتَدٍ أَثِيمٍ

(And none can deny it except every transgressor, sinner.) meaning, transgressive in his actions by doing that which is forbidden and exceeding the limits when acquiring the permissible. He is a sinner in his statements, because he lies whenever he speaks, he breaks his promises whenever he makes them, and he behaves in an abusive and wicked manner whenever he argues. Concerning Allah's statement,

إِذَا تُتْلَى عَلَيْهِ ءَايَـتُنَا قَالَ أَسَـطِيرُ الاٌّوَّلِينَ

(When Our Ayat are recited to him, he says: "Tales of the ancients!") meaning, whenever he hears the Words of Allah from the Messenger , he denies it and has ill thoughts about it. Thus, he believes that it is a collection gathered from the books of the ancients. This is as Allah says,

وَإِذَا قِيلَ لَهُمْ مَّاذَآ أَنزَلَ رَبُّكُمْ قَالُواْ أَسَـطِيرُ الاٌّوَّلِينَ

(And when it is said to them: "What is it that your Lord has sent down" They say: "Tales of the men of old!") (16:24) Similarly Allah says,

وَقَالُواْ أَسَـطِيرُ الاٌّوَّلِينَ اكْتَتَبَهَا فَهِىَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيلاً

(And they say: "Tales of the ancients, which he has written down: and they are dictated to him morning and afternoon.") (25:5) Then Allah continues saying,

كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ

(Nay! But on their hearts is the Ran (covering) which they used to earn.) meaning, the matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients." Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts. Thus, Allah says,

كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ

(Nay! But on their hearts is the Ran (covering) which they used to earn.) This dark covering known as Rayn overcomes the hearts of the disbelievers, the covering of Ghaym is for the righteous, and the covering of Ghayn is for those who are near to Allah. Ibn Jarir, At-Tirmidhi, An-Nisa'i, and Ibn Majah all recorded from Abu Hurayrah that the Prophet said,

«إِنَّ الْعَبْدَ إِذَا أَذْنَبَ ذَنْبًا كَانَتْ نُكْتَةٌ سَوْدَاءُ فِي قَلْبِهِ، فَإِنْ تَابَ مِنْهَا صُقِلَ قَلْبُهُ، قu

uA ay! But on their hearts is the Ran (covering) which they used to earn.) meaning, the matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients." Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts. Thus, Allah says, uuA ? "What is it that your Lord has sent down" They say: "Tales of the men of old!") (16:24) Similarly Allah says,

وَقَالُواْ أَسَـطِيرُ الاٌّوَّلِينَ اكْتَتَبَهَا فَهِىَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيلاً

(And they say: "Tales of the ancients, which he has written down: and they are dictated to him morning and afternoon.") (25:5) Then Allah continues saying,

كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ

(Nay! But on their hearts is the Ran (covering) which they used to earn.) meaning, the matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients." Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts. Thus, Allah says,

كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ

(Nay! But on their hearts is the Ran (covering) which they used to earn.) This dark covering known as Rayn overcomes the hearts of the disbelievers, the covering of Ghaym is for the righteous, and the covering of Ghayn is for those who are near to Allah. Ibn Jarir, At-Tirmidhi, An-Nisa'i, and Ibn Majah all recorded from Abu Hurayrah that the Prophet said,

«إِنَّ الْعَبْدَ إِذَا أَذْنَبَ ذَنْبًا كَانَتْ نُكْتَةٌ سَوْدَاءُ فِي قَلْبِهِ، فَإِنْ تَابَ مِنْهَا صُقِلَ قَلْبُهُ، قوَإِنْ زَادَ زَادَتْ، فَذلِكَ قَوْلُ اللهِ تَعَالَى:

كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ »

(Verily, when the servant commits a sin, a black spot appears in his heart. If he repents from it, his heart is polished clean. However, if he increases (in the sin), the spot will continue to increase. That is the statement of Allah: ((Nay! But on their hearts is the Ran (covering) which they used to earn.)) At-Tirmidhi said, "Hasan Sahih." The wording of An-Nasa'i says,

«إِنَّ الْعَبْدَ إِذَا أَخْطَأَ خَطِيئَةً نُكِتَ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ ، فَإِنْ هُوَ نَزَعَ وَاسْتَغْفَرَ وَتَابَ صُقِلَ قَلْبُهُ ، فَإِنْ عَادَ زِيدَ فِيهَا حَتَّى تَعْلُو قَلْبَهُ فَهُوَ الرَّانُ الَّذِي قَالَ اللهُ تَعَالَى:

كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ »

(Whenever the servant commits a wrong, a black spot is put in his heart. So, if he refrains from it, seeks forgiveness and repents, his heart is polished clean. But if he returns to the sin, the spot will increase until it overcomes his (entire) heart, and this is the Ran that Allah mentions when He says: (Nay, but on their hearts is the Ran (covering) which they used to earn.)) Concerning Allah's statement,

كَلاَّ إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ

(Nay! Surely, they will be veiled from seeing their Lord that Day.) meaning, they will have a place on the Day of Judgement, and lodging in Sijjin. Along with this they will be veiled from seeing their Lord and Creator on the Day of Judgement. Imam Abu \`Abdullah Ash-Shafi\`i said, "In this Ayah is a proof that the believers will see Him (Allah), the Mighty and Sublime, on that Day." Concerning Allah's statement,

ثُمَّ إِنَّهُمْ لَصَالُواْ الْجَحِيمِ

(Then verily, they will indeed enter the burning flame of Hell.) meaning, along with this being prevented from seeing the Most Gracious, they will also be among the people of the Fire.

ثُمَّ يُقَالُ هَـذَا الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ

(Then, it will be said to them: "This is what you used to deny!") (83:17) meaning, this will be said to them by way of scolding, rebuking, belittling, and humi- liation.


ayah_text: And what can make you know what is sijjeen?

ayah_text_ar: وَمَآ أَدْرَىٰكَ مَا سِجِّينٌ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_name_english: Al-Mutaffifin

surah_name_arab: المطففين

surah_revelation_place: Mecca

surah_meaning: Defrauding

surah_type: meccan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: It is their destination recorded in a register inscribed.

ayah_text_ar: كِتَـٰبٌ مَّرْقُومٌ


ayah_text: Woe, that Day, to the deniers,

ayah_text_ar: وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ


ayah_text: Who deny the Day of Recompense.

ayah_text_ar: ٱلَّذِينَ يُكَذِّبُونَ بِيَوْمِ ٱلدِّينِ


ayah_text: And none deny it except every sinful transgressor.

ayah_text_ar: وَمَا يُكَذِّبُ بِهِۦٓ إِلَّا كُلُّ مُعْتَدٍ أَثِيمٍ


ayah_text: When Our verses are recited to him, he says, "Legends of the former peoples."

ayah_text_ar: إِذَا تُتْلَىٰ عَلَيْهِ ءَايَـٰتُنَا قَالَ أَسَـٰطِيرُ ٱلْأَوَّلِينَ


ayah_text: No! Rather, the stain has covered their hearts of that which they were earning.

ayah_text_ar: كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا۟ يَكْسِبُونَ


ayah_text: No! Indeed, from their Lord, that Day, they will be partitioned.

ayah_text_ar: كَلَّآ إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ


ayah_text: Then indeed, they will enter and burn in Hellfire.

ayah_text_ar: ثُمَّ إِنَّهُمْ لَصَالُوا۟ ٱلْجَحِيمِ


ayah_text: Then it will be said to them, "This is what you used to deny."

ayah_text_ar: ثُمَّ يُقَالُ هَـٰذَا ٱلَّذِى كُنتُم بِهِۦ تُكَذِّبُونَ


ayah_text: No! Indeed, the record of the righteous is in 'illiyyun.

ayah_text_ar: كَلَّآ إِنَّ كِتَـٰبَ ٱلْأَبْرَارِ لَفِى عِلِّيِّينَ

ayah_tafsir:
## The Record Book of the Righteous and Their Reward

Allah says that truly,

إِنَّ كِتَـبَ الاٌّبْرَارِ

(Verily, the Record of Al-Abrar (the righteous believers)) These people are in a situation that is the opposite of the wicked people.

لَفِى عِلِّيِّينَ

(is in \`Illiyyin.) meaning, their final destination is \`Illiyyin, which is the opposite of Sijjin. It has been reported from Hilal bin Yasaf that Ibn \`Abbas asked Ka\`b about Sijjin while he was present, and Ka\`b said, "It is the seventh earth and in it are the souls of the disbelievers." Then Ibn \`Abbas asked him about \`Illiyyin, so he said, "It is the seventh heaven and it contains the souls of the believers." This statement -- that it is the seventh heaven -- has been said by others as well. \`Ali bin Abi Talhah reported that Ibn \`Abbas said concerning Allah's statement,

كَلاَّ إِنَّ كِتَـبَ الاٌّبْرَارِ لَفِى عِلِّيِّينَ

(Nay! Verily, the Record of Al-Abrar (the righteous believers) is in \`Illiyyin.) "This means Paradise." Others besides him have said, "\`Iliyyin is located at Sidrat Al-Muntaha." The obvious meaning is that the word \`Illiyyin is taken from the word \`Uluw, which means highness. The more something ascends and rises, the more it becomes greater and increases. Thus, Allah magnifies its affair and extols its matter by saying,

وَمَآ أَدْرَاكَ مَا عِلِّيُّونَ

(And what will make you know what \`Illiyyin is) Then He says by way of affirming what will be written for them,

كِتَـبٌ مَّرْقُومٌ يَشْهَدُهُ الْمُقَرَّبُونَ

(A Register inscribed. To which bear witness those nearest.) They are the angels. This was stated by Qatadah. Al-\`Awfi reported from Ibn \`Abbas that he said, "Those nearest to Allah in each heaven will witness it." Then Allah says,

إِنَّ الاٌّبْرَارَ لَفِى نَعِيمٍ

(Verily, Al-Abrar (the righteuos believers) will be in Delight.) meaning, on the Day of Judgement they will be in eternal pleasure and gardens that contain comprehensive bounties.

عَلَى الاٌّرَائِكِ

(On thrones,) These are thrones beneath canopies from which they will be gazing. It has been said, "This means that they will be gazing at their kingdom and what Allah has given them of good and bounties that will not end or perish. It has also been said,

عَلَى الاٌّرَآئِكِ يَنظُرُونَ

(On thrones, looking.) "This means that they will be looking at Allah, the Mighty and Sublime." This is the opposite of what those wicked people have been described with,

كَلاَّ إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ

(Nay! Surely, they (evildoers) will be veiled from seeing their Lord that Day.) (83:15) Thus, it has been mentioned that these (righteous people) will be allowed to look at Allah while they are upon their thrones and elevated couches. Concerning Allah's statement,

تَعْرِفُ فِى وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ

(You will recognize in their faces the brightness of delight.) meaning, \`you will notice a glow of delight in their faces when you look at them.' This is a description of opulence, decorum, happiness, composure, and authority that they will be experiencing from this great delight. Concerning Allah's statement,

يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ

(They will be given to drink of pure sealed Rahiq.) meaning, they will be given drink from the wine of Paradise. Ar-Rahiq is one of the names of the wine (in Paradise). Ibn Mas\`ud, Ibn \`Abbas, Mujahid, Al-Hasan, Qatadah and Ibn Zayd all said this. Ibn Mas\`ud said concerning Allah's statement,

خِتَـمُهُ مِسْكٌ

(Sealed with musk,) "This means it will be mixed with musk." Al-\`Awfi reported from Ibn \`Abbas that he said, "Allah will make the wine have a pleasant aroma for them, so the last thing that He will place in it will be musk. Thus, it will be sealed with musk." Qatadah and Ad-Dahhak both said the same. Then Allah says,

وَفِى ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَـفِسُونَ

(and for this let (all) those strive who want to strive.) meaning, for a situation like this, let the boasters boast, compete, and strive to gain more. Let the competitors compete and race toward the likes of this. This is similar to Allah's statement,

لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ

(For the like of this let the workers work.) (37:61) Allah then says,

وَمِزَاجُهُ مِن تَسْنِيمٍ

(It will be mixed with Tasnim.) meaning, this wine that is being described is mixed with Tasnim. This refers to a drink called Tasnim, and it is the most excellent and exalted drink of the people of Paradise. This was said by Abu Salih and Ad-Dahhak. Thus, Allah says,

عَيْناً يَشْرَبُ بِهَا الْمُقَرَّبُونَ

(A spring whereof drink those nearest to Allah.) (83:28) meaning, those who are near to Allah, will drink from it as they wish, and the companions of the right hand will be given a drink that is mixed with it. This has been said by Ibn Mas\`ud, Ibn \`Abbas, Masruq, Qatadah and others.


ayah_text: And what can make you know what is 'illiyyun?

ayah_text_ar: وَمَآ أَدْرَىٰكَ مَا عِلِّيُّونَ


ayah_text: It is their destination recorded in a register inscribed

ayah_text_ar: كِتَـٰبٌ مَّرْقُومٌ


ayah_text: Which is witnessed by those brought near to Allah.

ayah_text_ar: يَشْهَدُهُ ٱلْمُقَرَّبُونَ


ayah_text: Indeed, the righteous will be in pleasure

ayah_text_ar: إِنَّ ٱلْأَبْرَارَ لَفِى نَعِيمٍ


ayah_text: On adorned couches, observing.

ayah_text_ar: عَلَى ٱلْأَرَآئِكِ يَنظُرُونَ


ayah_text: You will recognize in their faces the radiance of pleasure.

ayah_text_ar: تَعْرِفُ فِى وُجُوهِهِمْ نَضْرَةَ ٱلنَّعِيمِ


ayah_text: They will be given to drink pure wine which was sealed.

ayah_text_ar: يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ


ayah_text: The last of it is musk. So for this let the competitors compete.

ayah_text_ar: خِتَـٰمُهُۥ مِسْكٌ ۚ وَفِى ذَٰلِكَ فَلْيَتَنَافَسِ ٱلْمُتَنَـٰفِسُونَ


ayah_text: And its mixture is of Tasneem,

ayah_text_ar: وَمِزَاجُهُۥ مِن تَسْنِيمٍ


ayah_text: A spring from which those near to Allah drink.

ayah_text_ar: عَيْنًا يَشْرَبُ بِهَا ٱلْمُقَرَّبُونَ


ayah_text: Indeed, those who committed crimes used to laugh at those who believed.

ayah_text_ar: إِنَّ ٱلَّذِينَ أَجْرَمُوا۟ كَانُوا۟ مِنَ ٱلَّذِينَ ءَامَنُوا۟ يَضْحَكُونَ

ayah_tafsir:
## The Wicked Behavior of the Criminals and Their mocking of the Believers

Allah informs that the criminals used to laugh at the believers in the worldly life. In other words, they would mock them and despise them. Whenever they would pass by the believers, they would wink at each other about them, meaning in contempt of them.

وَإِذَا انقَلَبُواْ إِلَى أَهْلِهِمْ انقَلَبُواْ فَكِهِينَ

(And when they returned to their own people, they would return jesting.) meaning, when these criminals turn back, or return to their homes, they go back pleased. This means that whatever they request, they find it. Yet, with this, they still are not grateful for Allah's favor upon them. Rather they busy themselves with despising and envying the believers.

وَإِذَا رَأَوْهُمْ قَالُواْ إِنَّ هَـؤُلاَءِ لَضَآلُّونَ

(And when they saw them, they said: "Verily, these have indeed gone astray!") meaning, \`because they are upon a religion other than their own religion.' Allah then says,

وَمَآ أُرْسِلُواْ عَلَيْهِمْ حَـفِظِينَ

(But they were not sent as watchers over them.) meaning, these criminals have not been sent as guardians over the deeds and statements of these believers. These wrongdoers have not been made responsible for them. So, why are they so concerned with them, and why have they made them the focus of their attention This is as Allah says,

قَالَ اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ

إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَحِمِينَ \- فَاتَّخَذْتُمُوهُمْ سِخْرِيّاً حَتَّى أَنسَوْكُمْ ذِكْرِى وَكُنْتُمْ مِّنْهُمْ تَضْحَكُونَ \- إِنِّى جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُواْ أَنَّهُمْ هُمُ الْفَآئِزُونَ

(He (Allah) will say: "Remain you in it with ignominy! And speak you not to Me!" Verily there was a party of My servants, who used to say: "Our Lord! We believe, so forgive us, and have mercy on us, for You are the Best of all who show mercy!" But you took them for a laughing stock, so much so that they made you forget My remembrance while you used to laugh at them! Verily, I have rewarded them this Day for their patience: they are indeed the ones that are successful.) (23:108-111) Thus, Allah says here,

فَالْيَوْمَ

(But this Day) meaning, the Day of Judgement.

الَّذِينَ ءَامَنُواْ مِنَ الْكُفَّارِ يَضْحَكُونَ

(those who believe will laugh at the disbelievers) meaning, as retribution for how those people laughed at them.

عَلَى الاٌّرَآئِكِ يَنظُرُونَ

(On thrones, looking.) meaning, looking at Allah as reward for bearing the false claims against them that they were misguided. They were not misguided at all. Rather they were the close Awliya' of Allah, who will be looking at their Lord in the place of His honor. Concerning Allah's statement,

هَلْ ثُوِّبَ الْكُفَّارُ مَا كَانُواْ يَفْعَلُونَ

(Are not the disbelievers paid for what they used to do) meaning, \`will the disbelievers be recompensed for their mockery and belittlement against the believers, or not' This means that they surely will be paid in full, completely and perfectly (for their behavior). This is the end of the Tafsir of Surat Al-Mutaffifin, and all praise and thanks are due to Allah.


ayah_text: And when they passed by them, they would exchange derisive glances.

ayah_text_ar: وَإِذَا مَرُّوا۟ بِهِمْ يَتَغَامَزُونَ


ayah_text: And when they returned to their people, they would return jesting.

ayah_text_ar: وَإِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمُ ٱنقَلَبُوا۟ فَكِهِينَ


ayah_text: And when they saw them, they would say, "Indeed, those are truly lost."

ayah_text_ar: وَإِذَا رَأَوْهُمْ قَالُوٓا۟ إِنَّ هَـٰٓؤُلَآءِ لَضَآلُّونَ


ayah_text: But they had not been sent as guardians over them.

ayah_text_ar: وَمَآ أُرْسِلُوا۟ عَلَيْهِمْ حَـٰفِظِينَ


ayah_text: So Today those who believed are laughing at the disbelievers,

ayah_text_ar: فَٱلْيَوْمَ ٱلَّذِينَ ءَامَنُوا۟ مِنَ ٱلْكُفَّارِ يَضْحَكُونَ


ayah_text: Have the disbelievers not been rewarded this Day for what they used to do?

ayah_text_ar: هَلْ ثُوِّبَ ٱلْكُفَّارُ مَا كَانُوا۟ يَفْعَلُونَ


ayah_text: When the sky has split open

ayah_text_ar: إِذَا ٱلسَّمَآءُ ٱنشَقَّتْ

ayah_tafsir:
## Which was revealed in Makkah

## The Prostration of Recitation in Surat Al-Inshiqaq

It is reported from Abu Salamah that while leading them in prayer, Abu Hurayrah recited,

إِذَا السَّمَآءُ انشَقَّتْ

(When the heaven is split asunder.) and he prostrated during its recitation. Then when he completed the prayer, he informed them that the Messenger of Allah prostrated during its recitation. This was recorded by Muslim and An-Nasa'i on the authority of Malik. Al-Bukhari recorded from Abu Rafi\` that he prayed the Night prayer with Abu Hurayrah) recited,

إِذَا السَّمَآءُ انشَقَّتْ

(When the heaven is split asunder.) then he prostrated. So Abu Rafi\` said something to him about it (questioning it). Abu Hurayrah replied, "I prostrated behind Abul-Qasim (the Prophet ), and I will never cease prostrating during its recitation until I meet him."

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

## Splitting the Heavens asunder and stretching the Earth forth on the Day of Resurrection

Allah says,

إِذَا السَّمَآءُ انشَقَّتْ

(When the heaven is split asunder,) This refers to the Day of Judgement.

وَأَذِنَتْ لِرَبِّهَا

(And listens to and obeys its Lord) meaning, it listens to its Lord and obeys His command to split apart. This will occur on the Day of Judgement.

وَحُقَّتْ

(and it must do so.) meaning, it is right for it to obey the command of its Lord, because it is great and cannot be rejected, nor overcome. Rather it overpowers everything and everything is submissive to it. Then Allah says,

وَإِذَا الاٌّرْضُ مُدَّتْ

(And when the earth is stretched forth,) meaning, when the earth is expanded, spread out and extended. Then He says,

وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ

(And has cast out all that was in it and became empty.) meaning, it throws out the dead inside of it, and it empties itself of them. This was said by Mujahid, Sa\`id, and Qatadah.

وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ

(And listens to and obeys its Lord, and it must do so.) The explanation of this is the same as what has preceded.

## The Recompense for Deeds is True

Allah says,

يأَيُّهَا الإِنسَـنُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحاً

(O man! Verily, you are returning towards your Lord with your deeds and actions, a sure returning,) meaning, \`verily you are hastening to your Lord and working deeds.'

فَمُلَـقِيهِ

(and you will meet.) \`Then you will meet that which you did of good or evil.' A proof for this is what Abu Dawud At-Tayalisi recorded from Jabir, that the Messenger of Allah said,

«قَالَ جِبْرِيلُ: يَا مُحَمَّدُ، عِشْ مَا شِئْتَ فَإِنَّكَ مَيِّتٌ، وَأَحْبِبْ (مَنْ) شِئْتَ فَإِنَّكَ مُفَارِقُهُ، وَاعْمَلْ مَا شِئْتَ فَإِنَّكَ مُلَاقِيه»

(Jibril said, "O Muhammad! Live how you wish, for verily you will die; love what you wish, for verily you will part with it; and do what you wish, for verily you will meet it (your deed).) There are some people who refer the pronoun back to the statement "your Lord." Thus, they hold the Ayah to mean, "and you will meet your Lord." This means that He will reward you for your work, and pay you for your efforts. Therefore, both of these two views are connected. Al-\`Awfi recorded from Ibn \`Abbas that he said explaining,

يأَيُّهَا الإِنسَـنُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحاً

(O man! Verily, you are returning towards your Lord with your deeds and actions, a sure returning,) "Whatever deed you do, you will meet Allah with it, whether it is good or bad."

## The Presentation and the Discussion that will take place during the Reckoning

Then Allah says,

فَأَمَّا مَنْ أُوتِىَ كِتَـبَهُ بِيَمِينِهِ \- فَسَوْفَ يُحَاسَبُ حِسَاباً يَسِيراً

(Then as for him who will be given his Record in his right hand, he surely, will receive an easy reckoning,) (84:7-8) meaning, easy without any difficulty. This means that he will not be investigated for all the minute details of his deeds. For verily, whoever is reckoned like that, he will certainly be destroyed. Imam Ahmad recorded from \`A'ishah that the Messenger of Allah said,

«مَنْ نُوقِشَ الْحِسَابَ عُذِّب»

(Whoever is interrogated during the reckoning, then he will be punished.) \`A'ishah then said, "But didn't Allah say,

فَسَوْفَ يُحَاسَبُ حِسَاباً يَسِيراً

(He surely will receive an easy reckoning,)" The Prophet replied,

«لَيْسَ ذَاكِ بِالْحِسَابِ، وَلَــكِنْ ذلِكِ الْعَرْضُ، مَنْ نُوقِشَ الْحِسَابَ يَوْمَ الْقِيَامَةِ عُذِّب»

(That is not during to the Reckoning, rather it is referring to the presentation. Whoever is interrogated during the Reckoning on the Day of Judgement, then he will be punished.) This Hadith has also been recorded by Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i and Ibn Jarir. In reference to Allah's statement,

وَيَنقَلِبُ إِلَى أَهْلِهِ مَسْرُوراً

(And will return to his family Masrur!) This means that he will return to his family in Paradise. This was said by Qatadah and Ad-Dahhak. They also said, "Masrur means happy and delighted by what Allah has given him." Allah said;

وَأَمَّا مَنْ أُوتِىَ كِتَـبَهُ وَرَآءَ ظَهْرِهِ

(But whosoever is given his Record behind his back,) meaning, he will be given his Book in his left hand, behind his back, while his hand is bent behind him.

فَسَوْفَ يَدْعُو ثُبُوراً

(He will invoke destruction,) meaning, loss and destruction.

وَيَصْلَى سَعِيراً \- إِنَّهُ كَانَ فِى أَهْلِهِ مَسْرُوراً

(And he shall enter a blazing Fire, and made to taste its burning. Verily, he was among his people in joy!) meaning, happy. He did not think about the consequences, nor feared what (future) was in front of him. His light happiness will be followed by long grief.

إِنَّهُ ظَنَّ أَن لَّن يَحُورَ

(Verily, he thought that he would never return!) meaning, he used to believe that he would not return to Allah, nor would Allah bring him back (to life) after his death. This was said by Ibn \`Abbas, Qatadah and others. Allah then says,

بَلَى إِنَّ رَبَّهُ كَانَ بِهِ بَصِيراً

(Yes! Verily, his Lord has been ever beholding him!) meaning, certainly Allah will repeat his creation just as he began his creation, and He will reward him based upon his deeds, whether they were good or bad. He was ever watchful of him, meaning All-Knowing and All-Aware.

surah_name_english: Al-Inshiqaq

surah_name_arab: الإنشقاق

surah_meaning: The Splitting Open


ayah_text: And has responded to its Lord and was obligated to do so

ayah_text_ar: وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ


ayah_text: And when the earth has been extended

ayah_text_ar: وَإِذَا ٱلْأَرْضُ مُدَّتْ


ayah_text: And has cast out that within it and relinquished it

ayah_text_ar: وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ


ayah_text: And has responded to its Lord and was obligated to do so -

ayah_text_ar: وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ


ayah_text: O mankind, indeed you are laboring toward your Lord with great exertion and will meet it.

ayah_text_ar: يَـٰٓأَيُّهَا ٱلْإِنسَـٰنُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا فَمُلَـٰقِيهِ


ayah_text: Then as for he who is given his record in his right hand,

ayah_text_ar: فَأَمَّا مَنْ أُوتِىَ كِتَـٰبَهُۥ بِيَمِينِهِۦ


ayah_text: He will be judged with an easy account

ayah_text_ar: فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا


ayah_text: And return to his people in happiness.

ayah_text_ar: وَيَنقَلِبُ إِلَىٰٓ أَهْلِهِۦ مَسْرُورًا


ayah_text: But as for he who is given his record behind his back,

ayah_text_ar: وَأَمَّا مَنْ أُوتِىَ كِتَـٰبَهُۥ وَرَآءَ ظَهْرِهِۦ


ayah_text: He will cry out for destruction

ayah_text_ar: فَسَوْفَ يَدْعُوا۟ ثُبُورًا


ayah_text: And enter to burn in a Blaze.

ayah_text_ar: وَيَصْلَىٰ سَعِيرًا


ayah_text: Indeed, he had once been among his people in happiness;

ayah_text_ar: إِنَّهُۥ كَانَ فِىٓ أَهْلِهِۦ مَسْرُورًا


ayah_text: Indeed, he had thought he would never return to Allah.

ayah_text_ar: إِنَّهُۥ ظَنَّ أَن لَّن يَحُورَ


ayah_text: But yes! Indeed, his Lord was ever of him, Seeing.

ayah_text_ar: بَلَىٰٓ إِنَّ رَبَّهُۥ كَانَ بِهِۦ بَصِيرًا


ayah_text: So I swear by the twilight glow

ayah_text_ar: فَلَآ أُقْسِمُ بِٱلشَّفَقِ

ayah_tafsir:
## Swearing by the Various Stages of Man's Journey

It has been reported from \`Ali, Ibn \`Abbas, \`Ubadah bin As-Samit, Abu Hurayrah, Shaddad bin Aws, Ibn \`Umar, Muhammad bin \`Ali bin Al-Husayn, Makhul, Bakr bin \`Abdullah Al-Muzani, Bukayr bin Al-Ashaj, Malik, Ibn Abi Dhi'b, and \`Abdul-\`Aziz bin Abi Salamah Al-Majishun, they all said, "Ash-Shafaq is the redness (in the sky).\`Abdur-Razzaq recorded from Abu Hurayrah that he said, "Ash-Shafaq is the whiteness." So Ash-Shafaq is the redness of the horizon, either before sunset, as Mujahid said or after sunset, as is well known with the scholars of the Arabic Language. Al-Khalil bin Ahmad said, "Ash-Shafaq is the redness that appears from the setting of sun until the time of the last \`Isha' (when it is completely dark). When that redness goes away, it is said, \`Ash-Shafaq has disappeared."' Al-Jawhari said, "Ash-Shafaq is the remaining light of the sun and its redness at the beginning of the night until it is close to actual nighttime (darkness)." \`Ikrimah made a similar statement when he said, "Ash-Shafaq is that what is between Al-Maghrib and Al-\`Isha'." In the Sahih of Muslim, it is recorded from \`Abdullah bin \`Amr that the Messenger of Allah said,

«وَقْتُ الْمَغْرِبِ مَا لَمْ يَغِبِ الشَّفَق»

(The time of Al-Maghrib is as long as Ash-Shafaq has not disappeared.)" In all of this, there is a proof that Ash-Shafaq is as Al-Jawhari and Al-Khalil have said. Ibn \`Abbas, Mujahid, Al-Hasan and Qatadah, all said that,

وَمَا وَسَقَ

(and what it Wasaqa) means "What it gathers." Qatadah said, "The stars and animals it gathers." \`Ikrimah said,

وَالَّيْلِ وَمَا وَسَقَ

(And by the night and what it Wasaqa,) "What it drives into due to its darkness, because when it is nighttime everything goes to its home." Concerning Allah's statement,

وَالْقَمَرِ إِذَا اتَّسَقَ

(And by the moon when it Ittasaqa.) Ibn \`Abbas said, "When it comes together and becomes complete." Al-Hasan said, "When it comes together and becomes full." Qatadah said, "When it completes its cycle." These statements refer to its light when it is completed and becomes full, as the idea was initiated with "The night and what it gathers." Allah said,

لَتَرْكَبُنَّ طَبَقاً عَن طَبقٍ

(You shall certainly travel from stage to stage.) Al-Bukhari recorded from Mujahid that Ibn \`Abbas said,

لَتَرْكَبُنَّ طَبَقاً عَن طَبقٍ

(You shall certainly travel from stage to stage.) "Stage after stage. Your Prophet has said this." Al-Bukhari recorded this statement with this wording. \`Ikrimah said,

طَبَقاً عَن طَبقٍ

(From stage to stage.) "Stage after stage. Weaned after he was breast feeding, and an old man after he was a young man." Al-Hasan Al-Basri said,

طَبَقاً عَن طَبقٍ

(From stage to stage.) "Stage after stage. Ease after difficulty, difficulty after ease, wealth after poverty, poverty after wealth, health after sickness, and sickness after health."

## The Disapproval of Their Lack of Faith, giving Them Tidings of the Torment, that the Ultimate Pleasl

Allah said,

فَمَا لَهُمْ لاَ يُؤْمِنُونَ \- وَإِذَا قُرِىءَ عَلَيْهِمُ الْقُرْءَانُ لاَ يَسْجُدُونَ

(What is the matter with them, that they believe not And when the Qur'an is recited to them, they fall not prostrate.) meaning, what prevents them from believing in Allah, His Messenger and the Last Day, and what is wrong with them that when Allah's Ayat and His Words are recited to them they do not prostrate due to awe, respect and reverence Concerning Allah's statement,

بَلِ الَّذِينَ كَفَرُواْ يُكَذِّبُونَ

(Nay, those who disbelieve deny.) meaning, from their mannerism is rejection, obstinacy, and opposition to the truth.

وَاللَّهُ أَعْلَمُ بِمَا يُوعُونَ

(And Allah knows best what they gather,) Mujahid and Qatadah both said, "What they conceal in their chests."

فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ

(So, announce to them a painful torment.) meaning, \`inform them, O Muhammad, that Allah has prepared for them a painful torment.' Then Allah says,

إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ

(Save those who believe and do righteous good deeds,) This is a clear exception meaning, \`but those who believe.' This refers to those who believe in their hearts. Then the statement, "and do righteous good deeds," is referring to that which they do with their limbs.

لَهُمْ أَجْرٌ

(for them is a reward) meaning, in the abode of the Hereafter.

غَيْرُ مَمْنُونٍ

(that will never come to an end.) Ibn \`Abbas said, "Without being decreased." Mujahid and Ad-Dahhak both said, "Without measure." The result of their statements is that it (the reward) is without end. This is as Allah says,

عَطَآءً غَيْرَ مَجْذُوذٍ

(A gift without an end.) (11:108) As-Suddi said, "Some of them have said that this means without end and without decrease." This is the end of the Tafsir of Surat Al-Inshiqaq. All praise and thanks are due to Allah, and He is the giver of success and freedom from error.


ayah_text: And by the night and what it envelops

ayah_text_ar: وَٱلَّيْلِ وَمَا وَسَقَ


ayah_text: And by the moon when it becomes full

ayah_text_ar: وَٱلْقَمَرِ إِذَا ٱتَّسَقَ


ayah_text: That you will surely experience state after state.

ayah_text_ar: لَتَرْكَبُنَّ طَبَقًا عَن طَبَقٍ


ayah_text: So what is the matter with them that they do not believe,

ayah_text_ar: فَمَا لَهُمْ لَا يُؤْمِنُونَ


ayah_text: And when the Qur'an is recited to them, they do not prostrate to Allah?

ayah_text_ar: وَإِذَا قُرِئَ عَلَيْهِمُ ٱلْقُرْءَانُ لَا يَسْجُدُونَ ۩


ayah_text: But those who have disbelieved deny,

ayah_text_ar: بَلِ ٱلَّذِينَ كَفَرُوا۟ يُكَذِّبُونَ


ayah_text: And Allah is most knowing of what they keep within themselves.

ayah_text_ar: وَٱللَّهُ أَعْلَمُ بِمَا يُوعُونَ


ayah_text: So give them tidings of a painful punishment,

ayah_text_ar: فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ


ayah_text: Except for those who believe and do righteous deeds. For them is a reward uninterrupted.

ayah_text_ar: إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍۭ


ayah_text: By the sky containing great stars

ayah_text_ar: وَٱلسَّمَآءِ ذَاتِ ٱلْبُرُوجِ

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

(In the Name of Allah, the Most Gracious, the Most Merciful.

## The Interpretation of the Word Buruj Allah swears by the heaven and its Buruj.

The Buruj are the giant stars, as Allah says,

تَبَارَكَ الَّذِى جَعَلَ فِى السَّمَآءِ بُرُوجاً وَجَعَلَ فِيهَا سِرَاجاً وَقَمَراً مُّنِيراً

(Blessed is He Who has placed in the heaven Buruj, and has placed therein a great lamp (the sun), and a moon giving light.) (25:61) Ibn \`Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and As-Suddi, all said, "Al-Buruj are the stars." Al-Minhal bin \`Amr said,

وَالسَّمَآءِ ذَاتِ الْبُرُوجِ

(By the heaven holding the Buruj.) "The beautiful creation." Ibn Jarir chose the view that it means the positions of the sun and the moon, which are twelve Buruj. The sun travels through each one of these "Burj" (singular of Buruj) in one month. The moon travels through each one of these Burj in two-and-a-third days, which makes a total of twenty-eight positions, and it is hidden for two nights.

## The Explanation of the Promised Day and the Witness and the Witnessed

Allah says,

وَالْيَوْمِ الْمَوْعُودِ \- وَشَـهِدٍ وَمَشْهُودٍ

(And by the Promised Day. And by the Witness, and by the Witnessed.) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah said,

وَالْيَوْمِ الْمَوْعُودِ

يَوْمُ الْقِيَامَةِ

وَشَهِدَ

يَوْمُ الْجُمُعَةِ، وَمَا طَلَعَتْ شَمْسٌ وَلَا غَرَبَتْ عَلَى يَوْمٍ أَفْضَلَ مِنْ يَوْمِ الْجُمُعَةِ، وَفِيهِ سَاعَةٌ لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ يَسْأَلُ اللهَ فِيهَا خَيْرًا إِلَّا أَعْطَاهُ إِيَّاهُ، وَلَا يَسْتَعِيذُ فِيهَا مِنْ شَرَ إِلَّا أَعَاذَهُ.

وَمَشْهُودٍ

يَوْمُ عَرَفَة»

(And by the Promised Day.)( This refers to the Day of Judgement. (And by the Witness.) This refers to Friday, and the sun does not rise or set on a day that is better than Friday. During it there is an hour that no Muslim servant catches while asking Allah from some good except that Allah will give it to him. He does not seek refuge from any evil in it except that Allah will protect him. (And by the Witnessed.)( This refers to the day of \`Arafah (in Hajj).) Ibn Khuzaymah also recorded the same Hadith. It has also been recorded as a statement of Abu Hurayrah and it is similar (to this Hadith).

## Imam Ahmad recorded from Suhayb that the Messenger of Allah said,

Allah's statement,

قُتِلَ أَصْحَـبُ الاٍّخْدُودِ

(Cursed were (Qutila) the People of the Ditch (Ukhdud).) meaning, the companions of the Ukhdud were cursed. The plural of Ukhdud is Akhadid, which means ditches in the ground. This is information about a group of people who were among the disbelievers. They went after those among them who believed in Allah and they attempted to force them to give up their religion. However, the believers refused to recant, so they dug a ditch for them in the ground. Then they lit a fire in it and prepared some fuel for it in order to keep it ablaze. Then they tried to convince them (the believers) to apostate from their religion (again), but they still refused them. So they threw them into the fire. Thus, Allah says,

قُتِلَ أَصْحَـبُ الاٍّخْدُودِ \- النَّارِ ذَاتِ الْوَقُودِ \- إِذْ هُمْ عَلَيْهَا قُعُودٌ \- وَهُمْ عَلَى مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ

(Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers.) meaning, they were witnesses to what was done to these believers. Allah said,

وَمَا نَقَمُواْ مِنْهُمْ إِلاَّ أَن يُؤْمِنُواْ بِاللَّهِ الْعَزِيزِ الْحَمِيدِ

(And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!) meaning, they did not commit any sin according to these people, except for their faith in Allah the Almighty, Who does not treat unjustly those who desire to be with Him. He is the Most Mighty and Most Praiseworthy in all of His statements, actions, legislation, and decrees. He decreed what happened to these servants of His at the hands of the disbelievers - and He is the Most Mighty, the Most Praiseworthy - even though the reason for this decree is unknown to many people. Then Allah says,

الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ

(To Whom belongs the dominion of the heavens and the earth!) Among His perfect Attributes is that He is the Owner of all of the heavens, the earth, whatever is in them, and whatever is between them.

وَاللَّهُ عَلَى كُلِّ شَىْءٍ شَهِيدٌ

(And Allah is Witness over everything.) meaning, nothing is concealed from Him in all of the heavens and the earth, nor is anything hidden from Him.

## The Story of the Sorcerer, the Monk, the Boy and Those Who were forced to enter the Ditch

Imam Ahmad recorded from Suhayb that the Messenger of Allah said,

«كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مَلِكٌ وَكَانَ لَهُ سَاحِرٌ، فَلَمَّا كَبِرَ السَّاحِرُ قَالَ لِلْمَلِكِ: إِنِّي قَدْ كَبُرَ سِنِّي وَحَضَرَ أَجَلِي، فَادْفَعْ إِلَيَّ غُلَامًا لِأُعَلِّمَهُ السِّحْرَ، فَدَفَعَ إِلَيْهِ غُلَامًا فَكَانَ يُعَلِّمُهُ السِّحْرَ، وَكَانَ الْغُلَامُ عَلَى الرَّاهِبِ فَسَمِعَ مِنْ كَلَامِهِ فَأَعْجَبَهُ نَحْوُهُ وَكَلَامُهُ، وَكَانَ إِذَا أَتَى السَّاحِرَ ضَرَبَهُ وَقَالَ: مَا حَبَسَكَ؟ وَإِذَا أَتَى أَهْلَهُ ضَرَبُوهُ وَقَالُوا: مَا حَبَسَكَ؟ فَشَكَا ذلِكَ إِلَى الرَّاهِبِ فَـقَالَ: إِذَا أَرَادَ السَّاحِرُ أَنْ يَضْرِبَكَ فَقُلْ: حَبَسَنِي أَهْلِي، وَإِذَا أَرَادَ أَهْلُكَ أَنْ يَضْرِبُوكَ فَقُلْ: حَبَسَنِي السَّاحِرُ، قَالَ: فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ إِذْ أَتَى عَلَى دَابَّةٍ فَظِيعَةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ فَلَا يَسْتَطِيعُونَ أَنْ يَجُوزُوا. فَقَالَ: الْيَوْمَ أَعْلَمُ أَمْرُ الرَّاهِبِ أَحَبُّ إِلَى اللهِ أَمْ أَمْرُ السَّاحِرِ؟ قَالَ فَأَخَذَ حَجَرًا فَـقَالَ: اللْهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ وَأَرْضَى مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هذِهِ الدَّابَّةَ حَتْى يَجُوزَ النَّاسُ، ورَمَاهَا فَقَتَلَهَا وَمَضَى النَّاسُ.

(Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king, "I have become old and my time is nearly over, so please send me a boy whom I can teach magic." So, he sent him a boy and the sorcerer taught him magic. Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them. So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, "Whenever you are afraid of the sorcerer, say to him: \`My people kept me busy.' And whenever you are afraid of your people, say to them: \`The sorcerer kept me busy."' So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, "Today I shall know whether the sorcerer is better or the monk is better." So, he took a stone and said, "O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road)." Then he struck it with a stone killing it and the people passed by on the road.

فَأَخْبَرَ الرَّاهِبَ بِذلِكَ فَـقَالَ: أَيْ بُنَيَّ، أَنْتَ أَفْضَلُ مِنِّي وَإِنَّكَ سَتُبْتَلَى، فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ، فَكَانَ الْغُلَامُ يُبْرِىءُ الْأَكْمَهَ وَالْأَبْرَصَ وَسَائِرَ الْأَدْوَاءِ وَيَشْفِيهِمْ، وَكَانَ لِلْمَلِكِ جَلِيسٌ فَعَمِيَ فَسَمِعَ بِهِ فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ فَقَالَ: اشْفِنِي وَلَكَ مَا ههُنَا أَجْمَعُ، فَـقَالَ: مَا أَنَا أَشْفِي أَحَدًا، إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، فَإِنْ آمَنْتَ بِهِ دَعَوْتُ اللهَ فَشَفَاكَ، فَآمَنَ فَدَعَا اللهَ فَشَفَاهُ.

The boy came to the monk and informed him about it. The monk said to him, "O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me." The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, "All these gifts are for you on the condition that you cure me." The boy said, "I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you." So, he believed in and supplicated to Allah, and Allah cured him.

ثُمَّ أَتَى الْمَلِكَ فَجَلَسَ مِنْهُ نَحْوَ مَا كَانَ يَجْلِسُ فَقَالَ لَهُ الْمَلِكُ: يَا فُلَانُ، مَنْ رَدَّ عَلَيْكَ بَصَرَكَ؟ فَـقَالَ: رَبِّي. فَـقَالَ: أَنَا؟ قَالَ: لَا، رَبِّي وَرَبُّكَ اللهُ، قَالَ: وَلَكَ رَبٌّ غَيْرِي؟ قَالَ: نَعَمْ رَبِّي وَرَبُّكَ اللهُ، فَلَمْ يَزَلْ يُعَذِّبُهُ حَتْى دَلَّ عَلَى الْغُلَامِ، فَبَعَثَ إِلَيْهِ فَـقَالَ: أَيْ بُنَيَّ بَلَغَ مِنْ سِحْرِكَ أَنْ تُبْرِىءَ الْأَكْمَهَ وَالْأَبْرَصَ وَهذِهِ الْأَدْوَاءَ قَالَ: مَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، قَالَ: أَنَا؟ قَالَ: لَا. قَالَ: أَوَلَكَ رَبٌّ غَيْرِي؟ قَالَ: رَبِّي وَرَبُّكَ اللهُ، فَأَخَذَهُ أَيْضًا بِالْعَذَابِ فَلَمْ يَزَلْ بِهِ حَتْى دَلَّ عَلَى الرَّاهِبِ فَأُتِيَ بِالرَّاهِبِ فَقَالَ: ارْجِعْ عَنْ دِينِكَ فَأَبَى، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتْى وَقَعَ شِقَّاهُ، وَقَالَ لِلْأَعْمَى: ارْجِعْ عَنْ دِينِكَ، فَأَبَى، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتْى وَقَعَ شِقَّاهُ إِلَى الْأَرْضِ. وَقَالَ لِلْغُلَام: ارْجِعْ عَنْ دِينِكَ، فَأَبَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ إِلى جَبَلِ كَذَا وَكَذَا وَقَالَ: إِذَا بَلَغْتُمْ ذُرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَدَهْدِهُوهُ، فَذَهَبُوا بِهِ فَلَمَّا عَلَوْا بِهِ الْجَبَلَ قَالَ: اللْهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَرَجَفَ بِهِمُ الْجَبَلُ فَدُهْدِهُوا أَجْمَعُونَ، وَجَاءَ الْغُلَامُ يَتَلَمَّسُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ فِي قُرْقُورٍ فَقَالَ: إِذَا لَجَجْتُمْ بِهِ الْبَحْرَ فَإِنْ رَجَعَ عَنْ دِينِهِ، وَإِلَّا فَغَرِّقُوهُ فِي الْبَحْرِ، فَلَجَّجُوا بِهِ الْبَحْرَ فَـقَالَ الْغُلَامُ: اللْهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَغَرِقُوا أَجْمَعُونَ.

Later, the courtier came to the king and sat at the place where he used to sit before. The king said, "Who gave you back your sight" The courtier replied, "My Lord." The king then said, "I did" The courtier said, "No, my Lord and your Lord - Allah" The king said, "Do you have another Lord beside me" The courtier said, "Yes, your Lord and my Lord is Allah." The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him, "O boy! Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases" He said, "I do not cure anyone. Only Allah can cure." The king said, "Me" The boy replied, "No." The king asked, "Do you have another Lord besides me" The boy answered, "My Lord and your Lord is Allah." So, he tortured him also until he told about the monk. Then the monk was brought to him and the king said to him, "Abandon your religion." The monk refused and so the king ordered a saw to be brought which was placed in the middle of his head and he fell, sawn in two. Then it was said to the man who used to be blind, "Abandon your religion." He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two. Then the boy was brought and it was said to him, "Abandon your religion." He refused and so the king sent him to the top of such and such mountain with some people. He told the people, "Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top." They took him and when they ascended to the top, he said, "O Allah! Save me from them by any means that You wish." So, the mountain shook and they all fell down and the boy came back walking to the king. The king said, "What did your companions (the people I sent with you) do" The boy said, "Allah saved me from them." So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, "If he renounces his religion (well and good), but if he refuses, drown him." So, they took him out to sea and he said, "O Allah! Save me from them by any means that you wish." So they were all drowned in the sea.

وَجَاءَ الْغُلَامُ حَتْى دَخَلَ عَلَى الْمَلِكِ فَـقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَى ثُمَّ قَالَ لِلْمَلِكِ: إِنَّكَ لَسْتَ بِقَاتِلي حَتْى تَفْعَلَ مَا آمُرُكَ بِهِ، فَإِنْ أَنْتَ فَعَلْتَ مَا آمُرُكَ بِهِ قَتَلْتَنِي، وَإِلَّا فَإِنَّكَ لَا تَسْتَطِيعُ قَتْلِي، قَالَ: وَمَا هُوَ؟ قَالَ: تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ ثُمَّ تَصْلُبُنِي عَلَى جِذْع وَتَأْخُذُ سَهْمًا مِنْ كِنَانَتِي، ثُمَّ قُلْ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ. فَإِنَّكَ إِذَا فَعَلْتَ ذلِكَ قَـتَلْتَنِـي. فَفَعَلَ وَوَضَعَ السَّهْمَ فِي كَبِدِ قَوْسِهِ ثُمَّ رَمَاهُ وَقَالَ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ، فَوَقَعَ السَّهْمُ فِي صُدْغِهِ، فَوَضَعَ الْغُلَامُ يَدَهُ عَلَى مَوْضِع السَّهْم وَمَاتَ، فَـقَالَ النَّاسُ: آمَنَّا بِرَبِّ الْغُلَام. فَقِيلَ لِلْمَلِكِ: أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ؟ فَقَدْ وَاللهِ نَزَلَ بِكَ، قَدْ آمَنَ النَّاسُ كُلُّهُمْ، فَأَمَرَ بِأَفْوَاهِ السِّكَكِ، فَخُدَّتْ فِيهَا الْأَخَادِيدُ وَأُضْرِمَتْ فِيهَا النِّيرَانُ، وَقَالَ: مَنْ رَجَعَ عَنْ دِينِهِ فَدَعُوهُ، وَإِلَّا فَأَقْحِمُوهُ فِيهَا، قَالَ: فَكَانُوا يَتَعَادُّونَ فِيهَا وَيَتَدَافَعُونَ، فَجَاءَتِ امْرأَةٌ بابْنٍ لَهَا تُرْضِعُهُ، فَكَأَنَّهَا تَقَاعَسَتْ أَنْ تَقَعَ فِي النَّارِ فَـقَالَ الصَّبِيُّ: اصْبِرِي يَا أُمَّاهْ فَإِنَّكِ عَلَى الْحَق»

Then the boy returned to the king and the king said, "What did your companions do" The boy replied, "Allah, saved me from them." Then he said to the king, "You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me." The king asked, "And what is that" The boy said, "Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: \`In the Name of Allah, the Lord of the boy.' If you do this, you will be able to kill me." So he did this, and placing an arrow in the bow, he shot it, saying, "In the Name of Allah, the Lord of the boy." The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, "We believe in the Lord of the boy!" Then it was said to the king, "Do you see what has happened That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy)." So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said, "Whoever abandons his religion, let him go, and whoever does not, throw him into the fire." They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her, "Be patient mother! For verily, you are following the truth!") Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related. Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, "Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them. It was about Dhu Nuwas and his army that Allah revealed to His Messenger :

قُتِلَ أَصْحَـبُ الاٍّخْدُودِ \- النَّارِ ذَاتِ الْوَقُودِ \- إِذْ هُمْ عَلَيْهَا قُعُودٌ \- وَهُمْ عَلَى مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ \- وَمَا نَقَمُواْ مِنْهُمْ إِلاَّ أَن يُؤْمِنُواْ بِاللَّهِ الْعَزِيزِ الْحَمِيدِ \- الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَاللَّهُ عَلَى كُلِّ شَىْءٍ شَهِيدٌ

(Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.) (85:4-9)" This is what Muhammad bin Ishaq said in his book of Sirah -- that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur\`ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As\`ad Abi Karib, who was the Tubba\` who invaded Al-Madinah and put the covering over the Ka\`bah. He kept two rabbis with him from the Jews of Al-Madinah. After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length. So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha\`laban. He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years. Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prisons, and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis). We will mention a portion of this -- if Allah wills -- when we discuss the Tafsir of the Surah:

أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَـبِ الْفِيلِ

(Have you not seen how your Lord dealt with the Owners of the Elephant) (105:1)

## The Punishment of the People of the Ditch

Allah said,

إِنَّ الَّذِينَ فَتَنُواْ الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ

(Verily, those who put into trial the believing men and believing women,) meaning, they burned (them). This was said by Ibn \`Abbas, Mujahid, Qatadah, Ad-Dahhak, and Ibn Abza.

ثُمَّ لَمْ يَتُوبُواْ

(and then do not turn in repentance,) meaning, \`they do not cease from what they are doing, and do not regret what they had done before.'

فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ

(then they will have the torment of Hell, and they will have the punishment of the burning Fire.) This is because the recompense is based upon the type of deed performed. Al-Hasan Al-Basri said, "Look at this generosity and kindness. These people killed Allah's Awliya' and He still invites them to make repentance and seek forgiveness."

surah_name_english: Al-Burooj

surah_name_arab: البروج

surah_meaning: The Mansions of the Stars


ayah_text: And by the promised Day

ayah_text_ar: وَٱلْيَوْمِ ٱلْمَوْعُودِ


ayah_text: And by the witness and what is witnessed,

ayah_text_ar: وَشَاهِدٍ وَمَشْهُودٍ


ayah_text: Cursed were the companions of the trench

ayah_text_ar: قُتِلَ أَصْحَـٰبُ ٱلْأُخْدُودِ


ayah_text: Containing the fire full of fuel,

ayah_text_ar: ٱلنَّارِ ذَاتِ ٱلْوَقُودِ


ayah_text: When they were sitting near it

ayah_text_ar: إِذْ هُمْ عَلَيْهَا قُعُودٌ


ayah_text: And they, to what they were doing against the believers, were witnesses.

ayah_text_ar: وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِٱلْمُؤْمِنِينَ شُهُودٌ


ayah_text: And they resented them not except because they believed in Allah, the Exalted in Might, the Praiseworthy,

ayah_text_ar: وَمَا نَقَمُوا۟ مِنْهُمْ إِلَّآ أَن يُؤْمِنُوا۟ بِٱللَّهِ ٱلْعَزِيزِ ٱلْحَمِيدِ


ayah_text: To whom belongs the dominion of the heavens and the earth. And Allah, over all things, is Witness.

ayah_text_ar: ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ


ayah_text: Indeed, those who have tortured the believing men and believing women and then have not repented will have the punishment of Hell, and they will have the punishment of the Burning Fire.

ayah_text_ar: إِنَّ ٱلَّذِينَ فَتَنُوا۟ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ ثُمَّ لَمْ يَتُوبُوا۟ فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ ٱلْحَرِيقِ


ayah_text: Indeed, those who have believed and done righteous deeds will have gardens beneath which rivers flow. That is the great attainment.

ayah_text_ar: إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَهُمْ جَنَّـٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْكَبِيرُ

ayah_tafsir:
## The Reward of the Righteous, and the Harsh Seizing of the Disbelieving Enemies of Allah

Allah informs about His believing servants that

لَهُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الأَنْهَـرُ

(for them will be Gardens under which rivers flow.) This is the opposite of what he has prepared for His enemies of Fire and Hell. Thus, He says,

ذَلِكَ الْفَوْزُ الْكَبِيرُ

(That is the supreme success.) Then Allah says,

إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ

(Verily, the punishment of your Lord is severe and painful.) meaning, indeed His punishment and His vengeance upon His enemies, who have rejected His Messengers, and opposed His command, is severe, great and strong. For verily, He is the Owner of power, Most Strong. He is the One that whatever He wants, then it will be however He wants it to be, in the matter of a blinking of an eye, or even swifter. Thus, Allah says,

إِنَّهُ هُوَ يُبْدِىءُ وَيُعِيدُ

(Verily, He it is Who begins and repeats.) meaning, from His perfect strength and power is that He begins the creation, and He repeats it just as He began it, without opposition or resistance.

وَهُوَ الْغَفُورُ الْوَدُودُ

(And He is Oft-Forgiving, Al-Wadud.) meaning, He forgives the sin of whoever repents to Him and humbles himself before Him, no matter what the sin may be. Ibn \`Abbas and others have said about the name Al-Wadud, "It means Al-Habib (the Loving)."

ذُو الْعَرْشِ

(Owner of the Throne,) meaning, the Owner of the Mighty Throne that is above all of the creation. Then He says,

الْمَجِيدِ

(Al-Majid (the Glorious).) This word has been recited in two different ways: either with a Dhammah over its last letter (Al-Majidu), which is an attribute of the Lord, or with a Kasrah under its last letter (Al-Majid), which is a description of the Throne. Nevertheless, both meanings are correct.

فَعَّالٌ لِّمَا يُرِيدُ

(Doer of what He intends.) meaning, whatever He wants He does it, and there is no one who can counter His ruling. He is not asked about what He does due to His greatness, His power, His wisdom and His justice. This is as we have related previously from Abu Bakr As-Siddiq, that it was said to him during the illness of (his) death, "Has a doctor seen you" He replied, "Yes." They said, "What did he say to you" He replied, "He said, \`I am the Doer of whatever I intend."' Concerning Allah's statement,

هَلُ أَتَاكَ حَدِيثُ الْجُنُودِ \- فِرْعَوْنَ وَثَمُودَ

(Has the story reached you of the hosts. Of Fir\`awn and Thamud) meaning, has the news reached you of what Allah caused to befall them of torment, and that He sent down upon them the punishment that no one was able to ward off from them This is the affirmation of His statement,

إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ

(Verily, the punishment of your Lord is severe and painful.) meaning, when He seizes the wrongdoer, He seizes him with a severe and painful punishment. It is the seizing punishment of One Most Mighty, and Most Powerful. Then Allah says,

بَلِ الَّذِينَ كَفَرُواْ فِى تَكْذِيبٍ

(Nay! The disbelievers (persisted) in denying.) meaning, they are in doubt, suspicion, disbelief and rebellion.

وَاللَّهُ مِن وَرَآئِهِمْ مُّحِيطٌ

(And Allah encompasses them from behind!) meaning, He has power over them, and is able to compel them. They cannot escape Him or evade Him.

بَلْ هُوَ قُرْءَانٌ مَّجِيدٌ

(Nay! This is a Glorious Qur'an.) meaning, magnificent and noble.

فِى لَوْحٍ مَّحْفُوظٍ

(In Al-Lawh Al-Mahfuz!) meaning, among the most high gathering, guarded from any increase, decrease, distortion, or change. This is the end of the Tafsir of Surat Al-Buruj, and all praise and blessings are due to Allah.


ayah_text: Indeed, the vengeance of your Lord is severe.

ayah_text_ar: إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ


ayah_text: Indeed, it is He who originates creation and repeats.

ayah_text_ar: إِنَّهُۥ هُوَ يُبْدِئُ وَيُعِيدُ


ayah_text: And He is the Forgiving, the Affectionate,

ayah_text_ar: وَهُوَ ٱلْغَفُورُ ٱلْوَدُودُ


ayah_text: Honorable Owner of the Throne,

ayah_text_ar: ذُو ٱلْعَرْشِ ٱلْمَجِيدُ


ayah_text: Effecter of what He intends.

ayah_text_ar: فَعَّالٌ لِّمَا يُرِيدُ


ayah_text: Has there reached you the story of the soldiers -

ayah_text_ar: هَلْ أَتَىٰكَ حَدِيثُ ٱلْجُنُودِ


ayah_text: Those of Pharaoh and Thamud?

ayah_text_ar: فِرْعَوْنَ وَثَمُودَ


ayah_text: But they who disbelieve are in persistent denial,

ayah_text_ar: بَلِ ٱلَّذِينَ كَفَرُوا۟ فِى تَكْذِيبٍ


ayah_text: While Allah encompasses them from behind.

ayah_text_ar: وَٱللَّهُ مِن وَرَآئِهِم مُّحِيطٌۢ


ayah_text: But this is an honored Qur'an

ayah_text_ar: بَلْ هُوَ قُرْءَانٌ مَّجِيدٌ


ayah_text: Inscribed in a Preserved Slate.

ayah_text_ar: فِى لَوْحٍ مَّحْفُوظٍۭ


ayah_text: By the sky and the night comer -

ayah_text_ar: وَٱلسَّمَآءِ وَٱلطَّارِقِ

ayah_tafsir:
## Which was revealed in Makkah

## The Virtues of Surat At-Tariq

An-Nasa'i recorded that Jabir said, "Mu\`adh lead the Maghrib prayer and he recited Al-Baqarah and An-Nisa'. So the Prophet said,

«أَفَتَّانٌ أَنْتَ يَا مُعَاذُ، مَا كَانَ يَكْفِيكَ أَنْ تَقْرَأَ بِالسَّمَاءِ وَالطَّارِقِ وَالشَّمْسِ وَضُحَاهَا وَنَحْوِهَا؟»

(Are you putting the people to trial O Mu\`adh! Was it not sufficient for you to recite As-Sama'i wat-Tariq, and Ash-Shamsi wa Duhaha, and something like them)

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

## Swearing by the Existence of Humanity surrounded by the Organized System of Allah

Allah swears by the heaven and what He has placed in it of radiant stars. Thus, He says,

وَالسَّمَآءِ وَالطَّارِقِ

(By the heaven, and At-Tariq;) Then He says,

وَمَآ أَدْرَاكَ مَا الطَّارِقُ

(And what will make you to know what At-Tariq is) Then He explains it by His saying,

النَّجْمُ الثَّاقِبُ

(The star of Ath-Thaqib.) Qatadah and others have said, "The star has been named Tariq because it is only seen at night and it is hidden during the day." His view is supported by what has been mentioned in the authentic Hadith that prohibits a man to come to his family Taruq. This means that he comes to them unexpectedly at nighttime. Concerning Allah's statement,

الثَّاقِبُ

(Ath-Thaqib.) Ibn \`Abbas said, "The illuminating." \`Ikrimah said, "It is illuminating and it burns the Shaytan" Then Allah says,

إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ

(There is no human being but has a protector over him.) meaning, every soul has a guardian over it from Allah that protects it from the calamities. This is as Allah says,

لَهُ مُعَقِّبَـتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ

(For Him, there are angels in succession, before and behind him. They guard him by the command of Allah.) (13:11)

## How Man is created is a Proof of Allah's Ability to Return Him to Him

Allah says,

فَلْيَنظُرِ الإِنسَـنُ مِمَّ خُلِقَ

(So, let man see from what he is created!) This is alerting man to the weakness of his origin from which he was created. The intent of it is to guide man to accept (the reality of) the Hereafter, because whoever is able to begin the creation then he is also able to repeat it in the same way. This is as Allah says,

وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ

(And He it is Who originates the creation, then He will repeat it; and this is easier for Him.) (30:27) Then Allah says,

خُلِقَ مِن مَّآءٍ دَافِقٍ

(He is created from a water gushing forth.) meaning, the sexual fluid that comes out bursting forth from the man and the woman. Thus, the child is produced from both of them by the permission of Allah. Due to this Allah says,

يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَآئِبِ

(Proceeding from between the backbone and the ribs.) meaning, the backbone (or loins) of the man and the ribs of the woman, which is referring to her chest. Shabib bin Bishr reported from \`Ikrimah who narrated from Ibn \`Abbas that he said,

يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَآئِبِ

(Proceeding from between the backbone and the ribs.) "The backbone of the man and the ribs of the woman. It (the fluid) is yellow and fine in texture. The child will not be born except from both of them (i.e., their sexual fluids)." Concerning Allah's statement,

إِنَّهُ عَلَى رَجْعِهِ لَقَادِرٌ

(Verily, He is Able to bring him back (to life)!) This means that He is able to return this man that is created from fluid gushed forth. In other words, He is able to repeat his creation and resurrect him to the final abode. This is clearly possible, because whoever is able to begin the creation then he surely is able to repeat it. Indeed Allah has mentioned this proof in more than one place in the Qur'an.

## On the Day of Judgement, Man will have no Power or Assistance

In this regard Allah says,

يَوْمَ تُبْلَى السَّرَآئِرُ

(The Day when all the secrets will be examined.) meaning, on the Day of Judgement the secrets will be tested. This means that they will be exposed and made manifest. Thus, the secret will be made open and that which is concealed will be well known. It is confirmed in the Two Sahihs on the authority of Ibn \`Umar that the Messenger of Allah said,

«يُرْفَعُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يُقَالُ: هذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَان»

(Every betrayer will have a flag raised for him behind his back, and it will be said, \`This is the betrayal of so-and-so, the son of so-and-so.') Concerning Allah's statement,

فَمَا لَهُ

(Then he will have no) meaning, man on the Day of Judgement.

مِن قُوَّةٍ

(any power) meaning, within himself.

وَلاَ نَاصِرٍ

(nor any helper.) meaning, from other than himself. This statement means that he will not be able to save himself from the torment of Allah, and nor will anyone else be able to save him.

surah_name_english: At-Tariq

surah_name_arab: الطارق

surah_meaning: The Morning Star


ayah_text: And what can make you know what is the night comer?

ayah_text_ar: وَمَآ أَدْرَىٰكَ مَا ٱلطَّارِقُ


ayah_text: It is the piercing star -

ayah_text_ar: ٱلنَّجْمُ ٱلثَّاقِبُ


ayah_text: There is no soul but that it has over it a protector.

ayah_text_ar: إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ


ayah_text: So let man observe from what he was created.

ayah_text_ar: فَلْيَنظُرِ ٱلْإِنسَـٰنُ مِمَّ خُلِقَ


ayah_text: He was created from a fluid, ejected,

ayah_text_ar: خُلِقَ مِن مَّآءٍ دَافِقٍ


ayah_text: Emerging from between the backbone and the ribs.

ayah_text_ar: يَخْرُجُ مِنۢ بَيْنِ ٱلصُّلْبِ وَٱلتَّرَآئِبِ


ayah_text: Indeed, Allah, to return him to life, is Able.

ayah_text_ar: إِنَّهُۥ عَلَىٰ رَجْعِهِۦ لَقَادِرٌ


ayah_text: The Day when secrets will be put on trial,

ayah_text_ar: يَوْمَ تُبْلَى ٱلسَّرَآئِرُ


ayah_text: Then man will have no power or any helper.

ayah_text_ar: فَمَا لَهُۥ مِن قُوَّةٍ وَلَا نَاصِرٍ


ayah_text: By the sky which returns rain

ayah_text_ar: وَٱلسَّمَآءِ ذَاتِ ٱلرَّجْعِ

ayah_tafsir:
## Swearing to the Truthfulness of the Qur'an and the Failure of Those Who oppose it

Ibn \`Abbas said, "Ar-raj\` means rain." It has also been narrated from him that he said, "It means the clouds that contain rain." He also said,

وَالسَّمَآءِ ذَاتِ الرَّجْعِ

(By the sky (having rain clouds) which gives rain, again and again.) "This means that it rains and then it rains (again)." Qatadah said, "It returns the sustenance of the servants (creatures) every year. Were it not for this, they would all be destroyed and so would their cattle."

وَالاّرْضِ ذَاتِ الصَّدْعِ

(And the earth which splits.) Ibn \`Abbas said, "Splitting to bring forth plant growths." This was also said by Sa\`id bin Jubayr, \`Ikrimah, Abu Malik, Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and others. Concerning Allah's statement,

إِنَّهُ لَقَوْلٌ فَصْلٌ

(Verily, this is the Word that separates.) Ibn \`Abbas said (Fasl is), "True." Qatadah also said the same. Someone else said, "A just ruling."

وَمَا هوَ بِالْهَزْلِ

(And it is not a thing for amusement.) meaning, rather it is serious and true. Then Allah informs about the disbelievers saying that they reject Him and hinder others from His path. Allah says,

إِنَّهُمْ يَكِيدُونَ كَيْداً

(Verily, they are but plotting a plot.) meaning, they plot against the people in their calling them to oppose the Qur'an. Then Allah says,

وَ اَكِيْدُ كَيْدًا

(and I, too, am plotting a scheme) meaning, I am plotting such that all disbelievers plots will fail and success will be attained by believers.

فَمَهِّلِ الْكَـفِرِينَ

(So, give a respite to the disbelievers;) meaning, wait for them and do not be in haste concerning them.

أَمْهِلْهُمْ رُوَيْداً

(deal gently with them for a while.) meaning, a little while. This means that you will see what befalls them of torment, punishment and destruction. This is as Allah says,

نُمَتِّعُهُمْ قَلِيلاً ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ

(We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment.) (31:24) This is the end of the Tafsir Surat At-Tariq, and unto Allah is all praise and thanks.


ayah_text: And by the earth which cracks open,

ayah_text_ar: وَٱلْأَرْضِ ذَاتِ ٱلصَّدْعِ


ayah_text: Indeed, the Qur'an is a decisive statement,

ayah_text_ar: إِنَّهُۥ لَقَوْلٌ فَصْلٌ


ayah_text: And it is not amusement.

ayah_text_ar: وَمَا هُوَ بِٱلْهَزْلِ


ayah_text: Indeed, they are planning a plan,

ayah_text_ar: إِنَّهُمْ يَكِيدُونَ كَيْدًا


ayah_text: But I am planning a plan.

ayah_text_ar: وَأَكِيدُ كَيْدًا


ayah_text: So allow time for the disbelievers. Leave them awhile.

ayah_text_ar: فَمَهِّلِ ٱلْكَـٰفِرِينَ أَمْهِلْهُمْ رُوَيْدًۢا


ayah_text: Exalt the name of your Lord, the Most High,

ayah_text_ar: سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى

ayah_tafsir:
## Which was revealed in Makkah

## The Virtues of Surat Al-A\`la

This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin \`Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were Mus\`ab bin \`Umayr and Ibn Umm Maktum, who taught us the Qur'an; then \`Ammar, Bilal and Sa\`d came. Then \`Umar bin Al-Khattab came with a group of twenty people, after which the Prophet came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, \`This is the Messenger of Allah who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite)

سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى

(Glorify the Name of your Lord, the Most High.) (87:1) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah said to Mu\`adh,

«هَلَّا صَلَّيْتَ بِــ

سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى

وَالشَّمْسِ وَضُحَـهَا

وَالَّيْلِ إِذَا يَغْشَى »

(Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes.") Imam Ahmad recorded from An-Nu\`man bin Bashir that the Messenger of Allah recited

سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى

هَلْ أَتَاكَ حَدِيثُ الْغَـشِيَةِ

Surat Al-A\`la (chapter 87) and Surat Al-Ghashiyh (chapter 88) in the two \`Id prayers. If the \`Id prayer fell on Friday, he would recite them in both prayers (\`Id and Salat Al-Jumu\`ah). Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The wording of Muslim and the Sunan compilers says, "He used to recite

سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى

هَلْ أَتَاكَ حَدِيثُ الْغَـشِيَةِ

Surat Al-A\`la (chapter 87) and Surat Al-Ghashiyh (chapter 88) for the two \`Ids and Jumu\`ah. If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka\`b, Abdullah bin \`Abbas, \`Abdur-Rahman bin Abza, and the Mother of the believers, \`A'ishah, that the Messenger of Allah used to recite

سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى

قُلْ يأَيُّهَا الْكَـفِرُونَ

قُلْ هُوَ اللَّهُ أَحَدٌ

(Glorify the Name of your Lord, the Most High.) and (Say: \`O you who disbelieve.') and (Say: \`He is Allah, the One.') \`A'ishah added in her version that he would also recite the Mu\`awwidhatayn (Al-Falaq and An-Nas).

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيم

In the Name of Allah, the Most Gracious, the Most Merciful.

## The Command to pronounce Tasbih and its Response

Imam Ahmad recorded from Ibn \`Abbas that whenever the Messenger of Allah would recite

سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى

(Glorify the Name of your Lord, the Most High.) he would say,

«سُبْحَانَ رَبِّيَ الْأَعْلَى»

(Glory to my Lord, the Most High.) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn \`Abbas would recite

سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى

(Glorify the Name of your Lord, the Most High.) he would say, "Glory to my Lord, the Most High," and whenever he would recite

لاَ أُقْسِمُ بِيَوْمِ الْقِيَـمَةِ

(I swear by the Day of Resurrection.) (75:1) and then reach the end of it

أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى

(Is not He able to give life to the dead) (75:40) he would say, "Glory to You, of course." Qatadah said,

سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى

(Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah used to recite it he would say,

«سُبْحَانَ رَبِّيَ الْأَعْلَى»

(Glory to my Lord, the Most High.)"

## The Creation, the Decree, and the bringing forth of Vegetation

Allah says,

الَّذِى خَلَقَ فَسَوَّى

(Who has created, and then proportioned it.) meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allah says,

وَالَّذِى قَدَّرَ فَهَدَى

(And Who has measured; and then guided.) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir\`awn,

رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى

(Our Lord is He Who gave to each thing its form and nature, then guided it aright.) (20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of \`Abdullah bin \`Amr that the Messenger of Allah said,

«إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاء»

(Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Concerning Allah's statement,

وَالَّذِى أَخْرَجَ الْمَرْعَى

(And Who brings out the pasturage,) meaning, all types of vegetation and crops.

فَجَعَلَهُ غُثَآءً أَحْوَى

(And then makes it dark stubble.) Ibn \`Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements.

## The Prophet does not forget the Revelation

Allah says,

سَنُقْرِئُكَ

(We shall make you to recite,) meaning, \`O Muhammad.'

فَلاَ تَنسَى

(so you shall not forget (it),) This is Allah informing and promising him (the Prophet ) that He will teach him a recitation that he will not forget.

إِلاَّ مَا شَآءَ اللَّهُ

(Except what Allah may will.) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement,

فَلاَ تَنسَى

(so you shall not forget,) is, "do not forget" and that which would be abrogated, is merely an exception to this. Meaning, \`do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allah's statement,

إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَى

(He knows what is apparent and what is hidden.) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him. Then Allah says,

وَنُيَسِّرُكَ لِلْيُسْرَى

(And We shall make easy for you the easy.) meaning, \`We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.'

## The Command to remind

Allah then says,

فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَى

(Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, \`Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them." He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected" Allah said:

سَيَذَّكَّرُ مَن يَخْشَى

(The reminder will be received by him who fears,) meaning, \`he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.'

وَيَتَجَنَّبُهَا الاٌّشْقَى \- الَّذِى يَصْلَى النَّارَ الْكُبْرَى \- ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا

(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with. Imam Ahmad recorded from Abu Sa\`id that the Messenger of Allah said,

«أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْل»

(Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet said,

«أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟»

(Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)) Abu Sa\`id then said that some of those present said, "It is as if the Prophet used to live in the desert wilderness (i.e., due to his parables of nature)." Ahmad also recorded from Abu Sa\`id that the Messenger of Allah said,

«أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَــكِنْ أُنَاسٌ أو كما قال تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ أو قال: بِخَطَايَاهُمْ فَيُمِيتُهُمْ إِمَاتَةً حَتْى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ:يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْل»

(Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said -( whom the Fire will burn due to their sins - or he said - (their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah used to live in the desert wilderness." Muslim also recorded this Hadith.

surah_name_english: Al-Ala

surah_name_arab: الأعلى

surah_meaning: The Most High


ayah_text: Who created and proportioned

ayah_text_ar: ٱلَّذِى خَلَقَ فَسَوَّىٰ


ayah_text: And who destined and then guided

ayah_text_ar: وَٱلَّذِى قَدَّرَ فَهَدَىٰ


ayah_text: And who brings out the pasture

ayah_text_ar: وَٱلَّذِىٓ أَخْرَجَ ٱلْمَرْعَىٰ


ayah_text: And then makes it black stubble.

ayah_text_ar: فَجَعَلَهُۥ غُثَآءً أَحْوَىٰ


ayah_text: We will make you recite, O Muhammad, and you will not forget,

ayah_text_ar: سَنُقْرِئُكَ فَلَا تَنسَىٰٓ


ayah_text: Except what Allah should will. Indeed, He knows what is declared and what is hidden.

ayah_text_ar: إِلَّا مَا شَآءَ ٱللَّهُ ۚ إِنَّهُۥ يَعْلَمُ ٱلْجَهْرَ وَمَا يَخْفَىٰ


ayah_text: And We will ease you toward ease.

ayah_text_ar: وَنُيَسِّرُكَ لِلْيُسْرَىٰ


ayah_text: So remind, if the reminder should benefit;

ayah_text_ar: فَذَكِّرْ إِن نَّفَعَتِ ٱلذِّكْرَىٰ


ayah_text: He who fears Allah will be reminded.

ayah_text_ar: سَيَذَّكَّرُ مَن يَخْشَىٰ


ayah_text: But the wretched one will avoid it -

ayah_text_ar: وَيَتَجَنَّبُهَا ٱلْأَشْقَى


ayah_text: He who will enter and burn in the greatest Fire,

ayah_text_ar: ٱلَّذِى يَصْلَى ٱلنَّارَ ٱلْكُبْرَىٰ


ayah_text: Neither dying therein nor living.

ayah_text_ar: ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ


ayah_text: He has certainly succeeded who purifies himself

ayah_text_ar: قَدْ أَفْلَحَ مَن تَزَكَّىٰ

ayah_tafsir:
## A Statement concerning the People of Success

Allah says,

قَدْ أَفْلَحَ مَن تَزَكَّى

(Indeed whosoever purifies himself shall achieve success.) meaning, he purifies himself from despised characteristics and he follows what Allah has revealed to the Messenger .

وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى

(And remembers the Name of his Lord, and performs Salah.) meaning, he establishes the prayer in its appointed time, seeking the pleasure of Allah, obedience to His command, and implementation of His Law. We have already reported from the Commander of the believers, \`Umar bin \`Abdul-\`Aziz, that he used to command the people to give the Sadaqat Al-Fitr, and he would recite this Ayah:

قَدْ أَفْلَحَ مَن تَزَكَّى \- وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى

(Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.) Abu Al-Ahwas said, "If someone comes to any of you begging, and he wants to pray, then he should give charity (Zakah) before he prays. For verily, Allah the Exalted says,

قَدْ أَفْلَحَ مَن تَزَكَّى \- وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى

(Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.)" Qatadah said concerning this Ayah,

قَدْ أَفْلَحَ مَن تَزَكَّى \- وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى

(Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah (Fasalla).) "He purifies his wealth and pleases his Creator."

## This World is Worthless in Comparison to the Hereafter

Then Allah says,

بَلْ تُؤْثِرُونَ الْحَيَوةَ الدُّنْيَا

(Rather you prefer the life of this world.) meaning, \`you give it precedence over the matter of the Hereafter, and you prefer it because of what it contains of usefulness and benefit for you in livelihood, and your returns (i.e., income, profitable gain).'

وَالاٌّخِرَةُ خَيْرٌ وَأَبْقَى

(Although the Hereafter is better and more lasting.) meaning, the reward of the final abode is better than the worldly life, and it is more lasting. For indeed, this worldly life is lowly and temporal, whereas the Hereafter is noble and eternal. Thus, how can an intelligent person prefer that which is short-lived over that which is eternal. How can he give importance to that which will soon pass away from him, while ignoring the importance of the abode of eternity and infinity. Imam Ahmad recorded from Abu Musa Al-Ash\`ari that the Messenger of Allah said,

«مَنْ أَحَبَّ دُنْيَاهُ أَضَرَّ بِآخِرَتِهِ، وَمَنْ أَحَبَّ آخِرَتَهُ أَضَرَّ بِدُنْيَاهُ، فَآثِرُوا مَا يَبْقَى عَلَى مَا يَفْنَى»

(Whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his Hereafter, will suffer in his worldly life. Therefore, chose that which is everlasting over that which is temporal.) Ahmad was alone in recording this Hadith.

## The Scriptures of Ibrahim and Musa

Allah then says,

إِنَّ هَـذَا لَفِى الصُّحُفِ الاٍّولَى \- صُحُفِ إِبْرَهِيمَ وَمُوسَى

(Verily, this is in the former Scriptures -- the Scriptures of Ibrahim and Musa.) This Ayah is similar to Allah's statement in Surat An-Najm,

أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَى \- وَإِبْرَهِيمَ الَّذِى وَفَّى \- أَلاَّ تَزِرُ وَزِرَةٌ وِزْرَ أُخْرَى \- وَأَن لَّيْسَ لِلإِنسَـنِ إِلاَّ مَا سَعَى \- وَأَنَّ سَعْيَهُ سَوْفَ يُرَى \- ثُمَّ يُجْزَاهُ الْجَزَآءَ الأَوْفَى \- وَأَنَّ إِلَى رَبِّكَ الْمُنتَهَى

(Or is he not informed with what is in the Scriptures of Musa. And of Ibrahim who fulfilled (or conveyed) all that (Allah ordered him to do or convey): that no burdened person (with sins) shall bear the burden (sins) of another. And that man can have nothing but what he does. And that his deeds will be seen. Then he will be recompensed with a full and the best recompense. And that to your Lord is the End (Return of everything).) (53:36-42) And so forth, until the end of these Ayat. Abu \`Aliyah said, "The story of this Surah is in the earlier Scriptures." Ibn Jarir preferred the view that the meaning of Allah's statement,

إِنَّ هَذَآ

(Verily, this) is referring to His previous statement,

قَدْ أَفْلَحَ مَن تَزَكَّى \- وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى \- بَلْ تُؤْثِرُونَ الْحَيَوةَ الدُّنْيَا \- وَالاٌّخِرَةُ خَيْرٌ وَأَبْقَى

(Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and offers Salah. Rather you prefer the life of this world. Although the Hereafter is better and more lasting.) Then Allah says,

إِنَّ هَذَآ

(Verily, this) meaning, the content of this discussion,

إِنَّ هَـذَا لَفِى الصُّحُفِ الاٍّولَى \- صُحُفِ إِبْرَهِيمَ وَمُوسَى

(in the former Scriptures, the Scriptures of Ibrahim and Musa.) This view that he (At-Tabari) has chosen is good and strong. Similar to it has been reported from Qatadah and Ibn Zayd. And Allah knows best. This is the end of the Tafsir of Surat Al-A\`la (Sabbih). All praise and blessings are due to Allah, and He is the Giver of success and protection from error.


ayah_text: And mentions the name of his Lord and prays.

ayah_text_ar: وَذَكَرَ ٱسْمَ رَبِّهِۦ فَصَلَّىٰ


ayah_text: But you prefer the worldly life,

ayah_text_ar: بَلْ تُؤْثِرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا


ayah_text: While the Hereafter is better and more enduring.

ayah_text_ar: وَٱلْـَٔاخِرَةُ خَيْرٌ وَأَبْقَىٰٓ


ayah_text: Indeed, this is in the former scriptures,

ayah_text_ar: إِنَّ هَـٰذَا لَفِى ٱلصُّحُفِ ٱلْأُولَىٰ


ayah_text: The scriptures of Abraham and Moses.

ayah_text_ar: صُحُفِ إِبْرَٰهِيمَ وَمُوسَىٰ


ayah_text: Has there reached you the report of the Overwhelming event?

ayah_text_ar: هَلْ أَتَىٰكَ حَدِيثُ ٱلْغَـٰشِيَةِ

ayah_tafsir:
## Which was revealed in Makkah

## Reciting Surat Al-A\`la and Al-Ghashiyah in the Friday Prayer

It has already been mentioned on the authority of An-Nu\`man bin Bashir that the Messenger of Allah used to recite Surat Al-A\`la (87) and Al-Ghashiyah in the \`Id and Friday prayers. Imam Malik recorded that Ad-Dahhak bin Qays asked An-Nu\`man bin Bashir, "What else did the Messenger of Allah recite on Friday along with Surat Al-Jumu\`ah" An-Nu\`man replied, "Al-Ghashiyah (88)." This narration has been recorded by Abu Dawud, An-Nasa'i, Muslim and Ibn Majah.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

## The Day of Judgement and what will happen to the People of the Fire during it Al-Ghashiyah is one of

This was said by Ibn \`Abbas, Qatadah and Ibn Zayd. It has been called this because it will overwhelm the people and overcome them. Allah then says,

وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ

(Some faces that Day will be Khashi\`ah.) meaning, humiliated. This was said by Qatadah. Ibn \`Abbas said, "They will be humble but this action will be of no benefit to them." Then Allah says,

عَامِلَةٌ نَّاصِبَةٌ

(Laboring, weary.) meaning, they did many deeds and became weary in their performance, yet they will be cast into a blazing Fire on the Day of Judgement. Al-Hafiz Abu Bakr Al-Burqani narrated from Abu \`Imran Al-Jawni that he said, " \`Umar bin Al-Khattab passed by the monastery of a monk and he said: \`O monk!' Then the monk came out, and \`Umar looked at him and began to weep. Then it was said to him: \`O Commander of the faithful! Why are you weeping' He replied: \`I remembered the statement of Allah, the Mighty and Majestic, in His Book,

عَامِلَةٌ نَّاصِبَةٌ \- تَصْلَى نَاراً حَامِيَةً

(Laboring, weary. They will enter into Fire, Hamiyah.) So that is what has made me cry. "' Al-Bukhari recorded that Ibn \`Abbas said,

عَامِلَةٌ نَّاصِبَةٌ

(Laboring, weary.) "The Christians." It is narrated that \`Ikrimah and As-Suddi both said, "Laboring in the worldly life with disobedience, and weariness in the Fire from torment and perdition." Ibn \`Abbas, Al-Hasan, and Qatadah all said,

تَصْلَى نَاراً حَامِيَةً

(They will enter into Fire, Hamiyah) meaning, hot with intense heat.

تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ

(They will be given to drink from a boiling (Aniyah) spring.) meaning, its heat has reached its maximum limit and boiling point. This was said by Ibn \`Abbas, Mujahid, Al-Hasan and As-Suddi. Concerning Allah's statement,

لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ

(No food will there be for them but from Dari\`,) \`Ali bin Abi Talhah reported from Ibn \`Abbas that he said, "A tree from the Hellfire." Ibn \`Abbas, Mujahid, \`Ikrimah, Abu Al-Jawza' and Qatadah, all said, "It is Ash-Shibriq (a type of plant)." Qatadah said, "The Quraysh called it Ash-Shabraq in the spring and Ad-Dari\` in the summer." \`Ikrimah said, "It is a thorny tree which reaches down to the ground." Al-Bukhari related that Mujahid said, "Ad-Dari\` is a plant that is called Ash-Shibriq. The people of the Hijaz call it Ad-Dari\` when it dries, and it is poisonous." Ma\`mar narrated that Qatadah said,

لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ

(No food will there be for them but from Dari\`,) "This is Ash-Shibriq. When it dries it is called Ad-Dari\`." Sa\`id narrated from Qatadah that he said,

لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ

(No food will there be for them but Dari\`,) "This is of the worst, most disgusting and loathsome of foods." Concerning Allah's statement,

لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ

(Which will neither nourish nor avail against hunger.) This means that the intent in eating it will not be achieved, and nothing harmful will be repelled by it.

surah_name_english: Al-Ghashiyah

surah_name_arab: الغاشية

surah_meaning: The Overwhelming


ayah_text: Some faces, that Day, will be humbled,

ayah_text_ar: وُجُوهٌ يَوْمَئِذٍ خَـٰشِعَةٌ


ayah_text: Working hard and exhausted.

ayah_text_ar: عَامِلَةٌ نَّاصِبَةٌ


ayah_text: They will enter to burn in an intensely hot Fire.

ayah_text_ar: تَصْلَىٰ نَارًا حَامِيَةً


ayah_text: They will be given drink from a boiling spring.

ayah_text_ar: تُسْقَىٰ مِنْ عَيْنٍ ءَانِيَةٍ


ayah_text: For them there will be no food except from a poisonous, thorny plant

ayah_text_ar: لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ


ayah_text: Which neither nourishes nor avails against hunger.

ayah_text_ar: لَّا يُسْمِنُ وَلَا يُغْنِى مِن جُوعٍ


ayah_text: Other faces, that Day, will show pleasure.

ayah_text_ar: وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ

ayah_tafsir:
## The Condition of the People of Paradise on the Day of Judgement

After mentioning the situation of the wretched people, Allah changes the discussion to mention those who will be happy. He says,

وُجُوهٌ يَوْمَئِذٍ

(Faces that Day.) meaning, on the Day of Judgement.

نَّاعِمَةٌ

(will be joyful,) meaning, pleasure will be noticeable in them (those faces). This will only occur due to their striving. Sufyan said,

لِّسَعْيِهَا رَاضِيَةٌ

(Glad with their endeavor.) "They will be pleased with their deeds." Then Allah says,

فِى جَنَّةٍ عَالِيَةٍ

(In a lofty Paradise.) meaning, elevated and brilliant, secure in their dwellings.

لاَّ تَسْمَعُ فِيهَا لَـغِيَةً

(Where they shall neither hear harmful speech nor falsehood.) meaning, they will not hear in the Paradise that they will be in, any foolish word. This is as Allah says,

لاَّ يَسْمَعُونَ فِيهَا لَغْواً إِلاَّ سَلَـماً

(They shall not hear therein any Laghw, but only Salam.) (19:62) Allah also says,

لاَّ لَغْوٌ فِيهَا وَلاَ تَأْثِيمٌ

(Free from any Laghw, and free from sin.) (52:23) and He says,

لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً \- إِلاَّ قِيلاً سَلَـماً سَلَـماً

(No Laghw will they hear therein, nor any sinful speech. But only the saying of: "Salam! Salam!" ) (56:25-26) Then Allah continues,

فِيهَا عَيْنٌ جَارِيَةٌ

(Therein will be a running spring.) meaning, flowing freely. This is mentioned with the intent of emphasizing affirmation. It is not intended to mean that there is only one spring. So here it refers to springs collectively. Thus, the meaning is that in it (Paradise) are flowing springs. Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah said,

«أَنْهَارُ الْجَنَّةِ تَفَجَّرُ مِنْ تَحْتِ تِلَالِ أَوْ مِنْ تَحْتِ جِبَالِ الْمِسْك»

(The rivers of Paradise spring forth from beneath hills -- or mountains -- of musk.)

فِيهَا سُرُرٌ مَّرْفُوعَةٌ

(Therein will be thrones raised high.) meaning, lofty, delightful, numerous couches, with elevated ceilings. Upon which will be seated wide-eyed, beautiful maidens. They have mentioned that whenever the friend of Allah wishes to sit on these lofty thrones, they (the thrones) will lower themselves for him.

وَأَكْوَابٌ مَّوْضُوعَةٌ

(And cups set at hand.) meaning, drinking containers that are prepared and presented for whoever among their masters (i.e., the people of Paradise) wants them.

وَنَمَارِقُ مَصْفُوفَةٌ

(And Namariq set in rows.) Ibn \`Abbas said, "An-Namariq are pillows." This was also said by \`Ikrimah, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri and others. Concerning Allah's statement,

وَزَرَابِيُّ مَبْثُوثَةٌ

(And Zarabi, spread out (Mabthuthah).) Ibn \`Abbas said, "Az-Zarabi are carpets." This was also said by Ad-Dahhak and others. Here the word Mabthuthah means placed here and there for whoever would like to sit upon them.


ayah_text: With their effort they are satisfied

ayah_text_ar: لِّسَعْيِهَا رَاضِيَةٌ


ayah_text: In an elevated garden,

ayah_text_ar: فِى جَنَّةٍ عَالِيَةٍ


ayah_text: Wherein they will hear no unsuitable speech.

ayah_text_ar: لَّا تَسْمَعُ فِيهَا لَـٰغِيَةً


ayah_text: Within it is a flowing spring.

ayah_text_ar: فِيهَا عَيْنٌ جَارِيَةٌ


ayah_text: Within it are couches raised high

ayah_text_ar: فِيهَا سُرُرٌ مَّرْفُوعَةٌ


ayah_text: And cups put in place

ayah_text_ar: وَأَكْوَابٌ مَّوْضُوعَةٌ


ayah_text: And cushions lined up

ayah_text_ar: وَنَمَارِقُ مَصْفُوفَةٌ


ayah_text: And carpets spread around.

ayah_text_ar: وَزَرَابِىُّ مَبْثُوثَةٌ