ayah_text: And they were unable to arise, nor could they defend themselves.

ayah_text_ar: فَمَا ٱسْتَطَـٰعُوا۟ مِن قِيَامٍ وَمَا كَانُوا۟ مُنتَصِرِينَ


ayah_text: And We destroyed the people of Noah before; indeed, they were a people defiantly disobedient.

ayah_text_ar: وَقَوْمَ نُوحٍ مِّن قَبْلُ ۖ إِنَّهُمْ كَانُوا۟ قَوْمًا فَـٰسِقِينَ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_name_english: Adh-Dhariyat

surah_name_arab: الذاريات

surah_revelation_place: Mecca

surah_meaning: The Winnowing Winds

surah_type: meccan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: And the heaven We constructed with strength, and indeed, We are its expander.

ayah_text_ar: وَٱلسَّمَآءَ بَنَيْنَـٰهَا بِأَيْي۟دٍ وَإِنَّا لَمُوسِعُونَ

ayah_tafsir:
## Proofs of Allah's Oneness abound in the Creation of the Heavens and the Earth

Allah reminds us of the creating of the higher and lower worlds,

وَالسَّمَآءَ بَنَيْنَـهَا

(We constructed the heaven.) meaning, \`We made it as a high roof, protected from falling,'

بِأَيْدٍ

(with Hands), meaning, with strength, according to \`Abdullah bin \`Abbas, Mujahid, Qatadah, Ath-Thawri and several others,

وَإِنَّا لَمُوسِعُونَ

(Verily, We are able to extend the vastness of space thereof.) means, \`We made it vast and We brought its roof higher without pillars to support it, and thus it is hanging independently.'

وَالاٌّرْضَ فَرَشْنَـهَا

(And We have made the earth a Firash), meaning, \`We have made it a resting place for the created,'

فَنِعْمَ الْمَـهِدُونَ

(how excellent a spreader (thereof) are We!), meaning, \`We spread it for its inhabitants,'

وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ

(And of everything We have created pairs,) meaning, all the created are in pairs, the heaven and earth, night and day, sun and moon, land and sea, light and darkness, faith and disbelief, death and life, misery and happiness, Paradise and Fire, in addition to the animals and plants. The statement of Allah the Exalted,

لَعَلَّكُمْ تَذَكَّرُونَ

(that you may remem- ber.) and know that the Creator, Allah, is One without partners,

فَفِرُّواْ إِلَى اللَّهِ

(So, flee to Allah.) meaning, seek shelter with Him and trust in Him in all of your affairs,

إِنِّى لَكُمْ مِّنْهُ نَذِيرٌ مُّبِينٌوَلاَ تَجْعَلُواْ مَعَ اللَّهِ إِلَـهاً ءَاخَرَ

(Verily, I am a plain warner to you from Him. And set not up any other god along with Allah.) do not associate any partners with Him,

إِنِّى لَكُمْ مِّنْهُ نَذِيرٌ مُّبِينٌ

(Verily, I am a plain warner to you from Him.)


ayah_text: And the earth We have spread out, and excellent is the preparer.

ayah_text_ar: وَٱلْأَرْضَ فَرَشْنَـٰهَا فَنِعْمَ ٱلْمَـٰهِدُونَ


ayah_text: And of all things We created two mates; perhaps you will remember.

ayah_text_ar: وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ


ayah_text: So flee to Allah. Indeed, I am to you from Him a clear warner.

ayah_text_ar: فَفِرُّوٓا۟ إِلَى ٱللَّهِ ۖ إِنِّى لَكُم مِّنْهُ نَذِيرٌ مُّبِينٌ


ayah_text: And do not make as equal with Allah another deity. Indeed, I am to you from Him a clear warner.

ayah_text_ar: وَلَا تَجْعَلُوا۟ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ ۖ إِنِّى لَكُم مِّنْهُ نَذِيرٌ مُّبِينٌ


ayah_text: Similarly, there came not to those before them any messenger except that they said, "A magician or a madman."

ayah_text_ar: كَذَٰلِكَ مَآ أَتَى ٱلَّذِينَ مِن قَبْلِهِم مِّن رَّسُولٍ إِلَّا قَالُوا۟ سَاحِرٌ أَوْ مَجْنُونٌ

ayah_tafsir:
## All Messengers met the Same Type of Denial from Their Nations

Allah comforts His Prophet by saying to Him, \`just as these idolators denied you, the disbelievers of old used the same words with their Messengers,'

كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ

(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!") Allah the Exalted and Most Honored said,

أَتَوَاصَوْاْ بِهِ

(Have they transmitted this saying to these), meaning, have those of the past taught these words to the people of the present

بَلْ هُمْ قَوْمٌ طَـغُونَ

(Nay, they are themselves a people transgressing beyond bounds!) They are tyrannical people whose hearts are the same. Therefore, the latter said the same as those before them have said. Allah the Exalted said,

فَتَوَلَّ عَنْهُمْ

(So turn away from them,) meaning, \`O Muhammad, turn away from the Quraysh idolators,'

فَمَآ أَنتَ بِمَلُومٍ

(you are not blameworthy.) meaning, \`We blame you not if you turn away from them,'

وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنفَعُ الْمُؤْمِنِينَ

(And remind, for verily, the reminding profits the believers.) meaning, for only the believing hearts benefit from being reminded.

## Allah Only created Mankind and Jinns to worship Him Alone

Allah the Exalted and Most Honored said,

وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ

(And I created not the Jinn and mankind except that they should worship Me.) meaning, \`I, Allah, only created them so that I order them to worship Me, not that I need them.' \`Ali bin Abi Talhah reported that Ibn \`Abbas commented on the Ayah,

إِلاَّ لِيَعْبُدُونِ

(...except that they should worship Me.) meaning, "So that they worship Me, willingly or unwillingly." Allah the Exalted said,

مَآ أُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَآ أُرِيدُ أَن يُطْعِمُونِ \- إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ

(I seek not any provision from them nor do I ask that they should feed Me. Verily, Allah is the All-Provider, Owner of power, the Most Strong.) Imam Ahmad recorded that \`Abdullah bin Mas\`ud said, "The Messenger of Allah taught the following: (إنِّي أَنَا الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِين) \`Verily, I am the Provider, Owner of power, the Most Strong.' Abu Dawud, At-Tirmidhi and An-Nasa'i also collected this Hadith. At-Tirmidhi said, "Hasan Sahih. " The meaning of this Ayah (51:56) is that, Allah the Exalted, the Blessed created the creatures so that they worship Him Alone without partners. Those who obey Him will be rewarded with the best rewards, while those who disobey Him will receive the worst punishment from Him. Allah stated that He does not need creatures, but rather, they are in need of Him in all conditions. He is alone their Creator and Provider. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said,

«قَالَ اللهُ تَعَالَى: يَاابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنًى وَأَسُدَّ فَقْرَكَ، وَإِلَّا تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَك»

(Allah the Exalted said, "O Son of Adam! Busy yourself in worshipping Me, and I will fill your chest with riches and dissipate your meekness. Otherwise, I will fill your chest with distracting affairs and will not do away with your meekness.") At-Tirmidhi and Ibn Majah collected this Hadith and At-Tirmidhi said, "Hasan Gharib." The statement of Allah the Exalted,

فَإِنَّ لِلَّذِينَ ظَلَمُواْ ذَنُوباً

(And verily, for those who do wrong, there is a portion), indicates that they will receive their due share of the torment,

مِّثْلَ ذَنُوبِ أَصْحَـبِهِمْ فَلاَ يَسْتَعْجِلُونِ

(like the evil portion (which came for) their likes (of old); so let them not ask Me to hasten on!) let them not ask that the punishment is rushed to them, for it will surely come,

فَوَيْلٌ لِّلَّذِينَ كَفَرُواْ مِن يَوْمِهِمُ الَّذِى يُوعَدُونَ

(Then woe to those who disbelieve from their Day which they have been promised.) meaning, the Day of Resurrection. This is the end of the Tafsir of Surat Adh-Dhariyat; all praise is due to Allah and all the favors come from Him Alone.


ayah_text: Did they suggest it to them? Rather, they themselves are a transgressing people.

ayah_text_ar: أَتَوَاصَوْا۟ بِهِۦ ۚ بَلْ هُمْ قَوْمٌ طَاغُونَ


ayah_text: So leave them, O Muhammad, for you are not to be blamed.

ayah_text_ar: فَتَوَلَّ عَنْهُمْ فَمَآ أَنتَ بِمَلُومٍ


ayah_text: And remind, for indeed, the reminder benefits the believers.

ayah_text_ar: وَذَكِّرْ فَإِنَّ ٱلذِّكْرَىٰ تَنفَعُ ٱلْمُؤْمِنِينَ


ayah_text: And I did not create the jinn and mankind except to worship Me.

ayah_text_ar: وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ


ayah_text: I do not want from them any provision, nor do I want them to feed Me.

ayah_text_ar: مَآ أُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَآ أُرِيدُ أَن يُطْعِمُونِ


ayah_text: Indeed, it is Allah who is the continual Provider, the firm possessor of strength.

ayah_text_ar: إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلْقُوَّةِ ٱلْمَتِينُ


ayah_text: And indeed, for those who have wronged is a portion of punishment like the portion of their predecessors, so let them not impatiently urge Me.

ayah_text_ar: فَإِنَّ لِلَّذِينَ ظَلَمُوا۟ ذَنُوبًا مِّثْلَ ذَنُوبِ أَصْحَـٰبِهِمْ فَلَا يَسْتَعْجِلُونِ


ayah_text: And woe to those who have disbelieved from their Day which they are promised.

ayah_text_ar: فَوَيْلٌ لِّلَّذِينَ كَفَرُوا۟ مِن يَوْمِهِمُ ٱلَّذِى يُوعَدُونَ


ayah_text: By the mount

ayah_text_ar: وَٱلطُّورِ

ayah_tafsir:
## Which was revealed in Makkah

## The Virtues of Surat At-Tur

Malik narrated that Jubayr bin Mut\`im said, "I heard the Prophet reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah , and he said,

«طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَة»

(Perform Tawaf (of the Ka\`bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur."

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Allah swears that the Coming of Torment is Near

Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of \`Isa. A mount that does not have trees is called Jabal, not Tur. Allah said,

وَكِتَـبٍ مُّسْطُورٍ

(And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said,

فِى رَقٍّ مَّنْشُورٍ \- وَالْبَيْتِ الْمَعْمُورِ

(In parchment unrolled. And by Al-Bayt Al-Ma\`mur.) In the Two Sahihs it is confirmed that the Messenger of Allah said in the Hadith about Al-Isra', after ascending to the seventh heaven:

«ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِم»

(Then, I was taken to Al-Bayt Al-Ma\`mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma\`mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka\`bah. Al-Bayt Al-Ma\`mur is the Ka\`bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma\`mur. It was Ibrahim who built the Ka\`bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma\`mur is parallel to the Ka\`bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-\`Izzah. And Allah knows best. The statement of Allah the Exalted,

وَالسَّقْفِ الْمَرْفُوعِ

(And by the roof raised high.) Sufyan Ath-Thawri, Shu\`bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin \`Ar\`arah, from \`Ali bin Abi Talib:

وَالسَّقْفِ الْمَرْفُوعِ

(And by the roof raised high) "Meaning the heaven." Sufyan added, "Then \`Ali recited,

وَجَعَلْنَا السَّمَآءَ سَقْفاً مَّحْفُوظاً وَهُمْ عَنْ ءَايَـتِهَا مُعْرِضُونَ

(And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted,

وَالْبَحْرِ الْمَسْجُورِ

(And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah,

وَإِذَا الْبِحَارُ سُجِّرَتْ

(And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa\`id bin Al-Musayyib from \`Ali bin Abi Talib. It was also reported from Ibn \`Abbas, and it is the view of Sa\`id bin Jubayr, Mujahid, \`Abdullah bin \`Ubayd bin \`Umayr and others. Qatadah said, "Masjur is the \`filled sea."' Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement;

إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ

(Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah;

مَّا لَهُ مِن دَافِعٍ

(There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja\`far bin Zayd Al-\`Abdi said, "One night, in Al-Madinah, \`Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. \`Umar stood quietly, listening to his recitation; the man was reciting,

وَالطُّورِ

(By At-Tur), until he reached the Ayah,

إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ \- مَّا لَهُ مِن دَافِعٍ

(Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) \`Umar said, \`By the Lord of the Ka\`bah, this is a true vow.' \`Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with \`Umar.

## Describing the Day of Torment, the Day of Resurrection

Allah said;

يَوْمَ تَمُورُ السَّمَآءُ مَوْراً

(On the Day when Tamur the heaven Mawr) Ibn \`Abbas and Qatadah said: "Shaking violently." Also from Ibn \`Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said,

وَتَسِيرُ الْجِبَالُ سَيْراً

(And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind,

فَوَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

(Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them,

الَّذِينَ هُمْ فِى خَوْضٍ يَلْعَبُونَ

(Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest,

يَوْمَ يُدَعُّونَ

(The Day when they will be pushed down by force) meaning, they will be violently driven and shoved,

إِلَى نَارِ جَهَنَّمَ دَعًّا

(to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha\`bi, Muhammad bin Ka\`b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said,

هَـذِهِ النَّارُ الَّتِى كُنتُم بِهَا تُكَذِّبُونَ

(This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them,

أَفَسِحْرٌ هَـذَا أَمْ أَنتُمْ لاَ تُبْصِرُونَ اصْلَوْهَا

(Is this magic or do you not see Enter therein) meaning, enter the Fire, \`which will encircle you from every direction,'

فَاصْبِرُواْ أَوْ لاَ تَصْبِرُواْ سَوَآءٌ عَلَيْكُمْ

(and whether you are patient of it or impatient of it, it is all the same.) \`whether you endure its torment and afflictions or not, you will never avert it or be saved from it,'

إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ

(You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

إِنَّ الْمُتَّقِينَ فِى جَنَّـتٍ وَنَعِيمٍ \- فَـكِهِينَ بِمَآ ءَاتَـهُمْ رَبُّهُمْ وَوَقَـهُمْ رَبُّهُمْ عَذَابَ الْجَحِيمِ

surah_name_english: At-Tur

surah_name_arab: الطور

surah_meaning: The Mount


ayah_text: And by a Book inscribed

ayah_text_ar: وَكِتَـٰبٍ مَّسْطُورٍ


ayah_text: In parchment spread open

ayah_text_ar: فِى رَقٍّ مَّنشُورٍ


ayah_text: And by the frequented House

ayah_text_ar: وَٱلْبَيْتِ ٱلْمَعْمُورِ


ayah_text: And by the heaven raised high

ayah_text_ar: وَٱلسَّقْفِ ٱلْمَرْفُوعِ


ayah_text: And by the sea filled with fire,

ayah_text_ar: وَٱلْبَحْرِ ٱلْمَسْجُورِ


ayah_text: Indeed, the punishment of your Lord will occur.

ayah_text_ar: إِنَّ عَذَابَ رَبِّكَ لَوَٰقِعٌ


ayah_text: Of it there is no preventer.

ayah_text_ar: مَّا لَهُۥ مِن دَافِعٍ


ayah_text: On the Day the heaven will sway with circular motion

ayah_text_ar: يَوْمَ تَمُورُ ٱلسَّمَآءُ مَوْرًا


ayah_text: And the mountains will pass on, departing -

ayah_text_ar: وَتَسِيرُ ٱلْجِبَالُ سَيْرًا


ayah_text: Then woe, that Day, to the deniers,

ayah_text_ar: فَوَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ


ayah_text: Who are in empty discourse amusing themselves.

ayah_text_ar: ٱلَّذِينَ هُمْ فِى خَوْضٍ يَلْعَبُونَ


ayah_text: The Day they are thrust toward the fire of Hell with a violent thrust, its angels will say,

ayah_text_ar: يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا


ayah_text: "This is the Fire which you used to deny.

ayah_text_ar: هَـٰذِهِ ٱلنَّارُ ٱلَّتِى كُنتُم بِهَا تُكَذِّبُونَ


ayah_text: Then is this magic, or do you not see?

ayah_text_ar: أَفَسِحْرٌ هَـٰذَآ أَمْ أَنتُمْ لَا تُبْصِرُونَ


ayah_text: Enter to burn therein; then be patient or impatient - it is all the same for you. You are only being recompensed for what you used to do."

ayah_text_ar: ٱصْلَوْهَا فَٱصْبِرُوٓا۟ أَوْ لَا تَصْبِرُوا۟ سَوَآءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ


ayah_text: Indeed, the righteous will be in gardens and pleasure,

ayah_text_ar: إِنَّ ٱلْمُتَّقِينَ فِى جَنَّـٰتٍ وَنَعِيمٍ

ayah_tafsir:
## Description of the Destination of the Happy

Allah the Exalted described the destination of the happy ones,

إِنَّ الْمُتَّقِينَ فِى جَنَّـتٍ وَنَعِيمٍ

(Verily, those who have Taqwa will be in Gardens and Delight.) in contrast to the torment and punishment of the miserable;

فَـكِهِينَ بِمَآ ءَاتَـهُمْ رَبُّهُمْ

(Enjoying in that which their Lord has bestowed on them,) meaning, enjoying the various types of delight that Allah has granted them therein, such as various types of foods, drinks, clothes, dwelling places, mounts, and so forth,

وَوَقَـهُمْ رَبُّهُمْ عَذَابَ الْجَحِيمِ

(and (the fact that) their Lord saved them from the torment of the blazing Fire.) He saved them from the torment of the Fire, which is a bounty itself. Added to this blessing is the fact that they were entered into Paradise, which has delights that no eye has ever seen, no ear has ever heard, nor has a heart ever imagined. The statement of Allah the Exalted,

كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَا كُنتُمْ تَعْمَلُونَ

("Eat and drink with happiness because of what you used to do") is similar to another of His statements,

كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ

(Eat and drink at ease for that which you have sent on before you in days past!)(69:24) meaning this is the just reward for your deeds; surely, all this is a favor from Allah and a reward from Him. Allah the Exalted said,

مُتَّكِئِينَ عَلَى سُرُرٍ مَّصْفُوفَةٍ

(They will recline (with ease) on thrones Masfufah.) Ath-Thawri reported from Husayn, from Mujahid, from Ibn \`Abbas: "Thrones in howdahs." And the meaning of, (Masfufah) is they will be facing each other,

عَلَى سُرُرٍ مُّتَقَـبِلِينَ

(Facing one another on thrones.)(37:44) Allah said next,

وَزَوَّجْنَـهُم بِحُورٍ عِينٍ

(And We shall marry them to Hur (fair females) with wide lovely eyes.) We made for them righteous spouses, beautiful wives from Al-Hur Al-\`Ayn. We mentioned the description of Al-Hur Al-\`Ayn in several other places in this Tafsir, and therefore, it is not necessary to repeat their description here.


ayah_text: Enjoying what their Lord has given them, and their Lord protected them from the punishment of Hellfire.

ayah_text_ar: فَـٰكِهِينَ بِمَآ ءَاتَىٰهُمْ رَبُّهُمْ وَوَقَىٰهُمْ رَبُّهُمْ عَذَابَ ٱلْجَحِيمِ


ayah_text: They will be told, "Eat and drink in satisfaction for what you used to do."

ayah_text_ar: كُلُوا۟ وَٱشْرَبُوا۟ هَنِيٓـًٔۢا بِمَا كُنتُمْ تَعْمَلُونَ


ayah_text: They will be reclining on thrones lined up, and We will marry them to fair women with large, beautiful eyes.

ayah_text_ar: مُتَّكِـِٔينَ عَلَىٰ سُرُرٍ مَّصْفُوفَةٍ ۖ وَزَوَّجْنَـٰهُم بِحُورٍ عِينٍ


ayah_text: And those who believed and whose descendants followed them in faith - We will join with them their descendants, and We will not deprive them of anything of their deeds. Every person, for what he earned, is retained.

ayah_text_ar: وَٱلَّذِينَ ءَامَنُوا۟ وَٱتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَـٰنٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَآ أَلَتْنَـٰهُم مِّنْ عَمَلِهِم مِّن شَىْءٍ ۚ كُلُّ ٱمْرِئٍۭ بِمَا كَسَبَ رَهِينٌ

ayah_tafsir:
## The Offspring of Righteous Believers will be elevated to Their Grades in Paradise

In this Ayah, Allah the Exalted affirms His favor, generosity, graciousness, compassion and beneficence towards His creation. When the offspring of the righteous believers imitate their parents regarding faith, Allah will elevate the latter to the ranks of the former, even though the latter did not perform deeds as goodly as their parents. Allah will comfort the eyes of the parents by seeing their offspring elevated to their grades. Surely, Allah will gather them together in the best manner, and He will not decrease the reward or the grades of those higher in rank for joining them together, hence His statement,

أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَآ أَلَتْنَـهُمْ مِّنْ عَمَلِهِم مِّن شَىْءٍ

(to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ath-Thawri reported that Ibn \`Abbas said, "Verily, Allah elevates the ranks of the believers' offspring to rank of their parents, even though the latter have not performed as well as the former, so that the eyes of the parents are comforted." Ibn \`Abbas then recited this Ayah,

وَالَّذِينَ ءَامَنُواْ وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَـنٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَآ أَلَتْنَـهُمْ مِّنْ عَمَلِهِم مِّن شَىْءٍ

(And those who believe and whose offspring follow them in faith, -- to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ibn Jarir and Ibn Abi Hatim recorded this statement from Sufyan Ath-Thawri from Ibn \`Abbas. Ibn Abi Hatim also recorded that Ibn \`Abbas commented on Allah's statement,

وَالَّذِينَ ءَامَنُواْ وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَـنٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ

(And those who believe and whose offspring follow them in faith, -- to them shall We join their offspring.) saying, "They are the offspring of the believers who died on the faith. If the ranks of their parents are higher than their ranks, they will be joined with their parents. No part of the reward their parents received for their good deeds will be reduced for them." \`Abdullah, son of Imam Ahmad, recorded that \`Ali said, "Khadijah asked the Prophet about two of her children who died during the time of Jahiliyyah, and the Messenger of Allah said;

«هُمَا فِي النَّار»

(They are both in the Fire.) When he saw sadness on her face, he said,

«لَوْ رَأَيْتِ مَكَانَهُمَا لَأَبْغَضْتِهِمَا»

(If you saw their dwelling place, you would hate them.) She said, \`O Allah's Messenger! What about my children with you.' He said,

«فِي الْجَنَّة»

(They are in Paradise.) The Messenger of Allah said,

«إِنَّ الْمُؤْمِنِينَ وَأَوْلَادَهُمْ فِي الْجَنَّةِ، وَإِنَّ الْمُشْرِكِينَ وَأَوْلَادَهُمْ فِي النَّار»

(Verily, the believers and their offspring will dwell in Paradise, while the idolators and their offspring will dwell in the Hellfire.) The Prophet then recited the Ayah,

وَالَّذِينَ ءَامَنُواْ وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَـنٍ

(And those who believe and whose offspring follow them in faith...)" Certainly, it is Allah's grace and favor that He grants the children this blessing because of the good deeds of their parents. He also grants His favor to parents on account of their offspring invoking Allah for them. Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah said,

«إِنَّ اللهَ لَيَرْفَعُ الدَّرَجَةَ لِلْعَبْدِ الصَّالِحِ فِي الْجَنَّةِ فَيَقُولُ: يَا رَبِّ أَنْى لِي هذِهِ؟ فَيَقُولُ: بِاسْتِغْفَارِ وَلَدِكَ لَك»

(Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask, "O Lord! How did I earn this" Allah will reply, "Through your son's invoking Me to forgive you.") This Hadith has an authentic chain of narration, but it was not recorded in the Sahih this way. However, there is a witnessing narration for it in Sahih Muslim, from the Hadith of Abu Hurayrah, who said that the Messenger of Allah said,

«إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَه»

(When the Son of Adam dies, his record of deeds will cease except in three cases: an ongoing charity, knowledge that people are benefiting from and a righteous son who invokes Allah for him.)

## Allah is Just with the Sinners

Allah the Exalted said,

كُلُّ امْرِىءٍ بِمَا كَسَبَ رَهَينٌ

(Every person is a pledge for that which he has earned.) After Allah mentioned His favor of elevating the offspring to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the mistakes of others,

كُلُّ امْرِىءٍ بِمَا كَسَبَ رَهَينٌ

(Every person is a pledge for that which he has earned.) Therefore, every person will be responsible for his actions. No sin committed by others shall ever be added to one's load, even if committed by his or her parents or offspring. Allah the Exalted said,

كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ \- إِلاَّ أَصْحَـبَ الْيَمِينِ \- فِى جَنَّـتٍ يَتَسَآءَلُونَ \- عَنِ الْمُجْرِمِينَ

(Every person is a pledge for what he has earned, except those on the Right. In Gardens, they will ask one another about the criminals.)(74:38-41)

## Description of the Khamr of Paradise and the Delight of its Dwellers

Allah said,

وَأَمْدَدْنَـهُم بِفَـكِهَةٍ وَلَحْمٍ مِّمَّا يَشْتَهُونَ

(And We shall provide them with fruit and meat such as they desire.) meaning, \`We shall provide them with various types and kinds of fruits and meat, whatever they wish for and desire,'

يَتَنَـزَعُونَ فِيهَا كَأْساً

(There they shall pass from hand to hand a cup,) meaning, of wine, according to Ad-Dahhak,

لاَّ لَغْوٌ فِيهَا وَلاَ تَأْثِيمٌ

(free from any Laghw, and free from Ta'thim) meaning, when they drink, they do not say any idle, vain words or utter dirty, sinful speech like the drunken people in this life do. Ibn \`Abbas said that Laghw means \`falsehood' while Ta'thim means \`lying'. Mujahid said, "They do not curse each other nor sin." Qatadah said, "These were the consequences of drinking in this life, and Shaytan helped in this regard. Allah purified the wine of the Hereafter from the ills and harm caused by the wine of this life." Therefore, Allah has purified the wine of the Hereafter from causing headaches, stomachaches and intoxication like the wine of this life. Allah stated that wine of the Hereafter shall not cause those who drink it to utter false, vain words that carry no benefit, full of foolishness and evil. Allah also described the wine of the Hereafter as beautiful in appearance, tasty and fruitful,

بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ \- لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ

(White, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.)(37:46-47) and,

لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ

(Wherefrom they will get neither nay aching of the head nor any intoxication.)(56:19) Allah the Exalted said here,

يَتَنَـزَعُونَ فِيهَا كَأْساً لاَّ لَغْوٌ فِيهَا وَلاَ تَأْثِيمٌ

(There they shall pass from hand to hand a (wine) cup, free from any Laghw, and free from sin.) Allah said,

وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَّهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَّكْنُونٌ

(And there will go round boy-servants of theirs to serve them as if they were preserved pearls.) This is a description of the servants and aids, the believers will have in Paradise. Their servants will be beautiful, graceful in appearance, clean and neat as well-preserved pearls,

يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ \- بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ

(Immortal boys will go around them with cups, and jugs, and a glass of flowing wine.)(56:17-18) Allah the Exalted said,

وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَآءَلُونَ

(And some of them draw near to others, questioning.) meaning, the believers will draw near to each other talking and remembering their actions and conditions in this life, just as people in this life talk while drinking, especially when they become intoxicated,

قَالُواْ إِنَّا كُنَّا قَبْلُ فِى أَهْلِنَا مُشْفِقِينَ

(Saying: "Aforetime, we were afraid in the midst of our families.") meaning, \`in the life of world and in the midst of our families, we were afraid of our Lord and fearful of His torment and punishment,'

فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَـنَا عَذَابَ السَّمُومِ

(So Allah has been gracious to us, and has saved us from the torment of the Fire.) meaning, \`He has granted us a favor and saved us from what we feared,'

إِنَّا كُنَّا مِن قَبْلُ نَدْعُوهُ

(Verily, We used to invoke Him before.) meaning, \`we used to invoke Him with submission and humility, and He accepted our invocation and gave us what we wished,'

إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ

(Verily, He is the Most Subtle, the Most Merciful.)


ayah_text: And We will provide them with fruit and meat from whatever they desire.

ayah_text_ar: وَأَمْدَدْنَـٰهُم بِفَـٰكِهَةٍ وَلَحْمٍ مِّمَّا يَشْتَهُونَ


ayah_text: They will exchange with one another a cup of wine wherein results no ill speech or commission of sin.

ayah_text_ar: يَتَنَـٰزَعُونَ فِيهَا كَأْسًا لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ


ayah_text: There will circulate among them servant boys especially for them, as if they were pearls well-protected.

ayah_text_ar: ۞ وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَّهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَّكْنُونٌ


ayah_text: And they will approach one another, inquiring of each other.

ayah_text_ar: وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ


ayah_text: They will say, "Indeed, we were previously among our people fearful of displeasing Allah.

ayah_text_ar: قَالُوٓا۟ إِنَّا كُنَّا قَبْلُ فِىٓ أَهْلِنَا مُشْفِقِينَ


ayah_text: So Allah conferred favor upon us and protected us from the punishment of the Scorching Fire.

ayah_text_ar: فَمَنَّ ٱللَّهُ عَلَيْنَا وَوَقَىٰنَا عَذَابَ ٱلسَّمُومِ


ayah_text: Indeed, we used to supplicate Him before. Indeed, it is He who is the Beneficent, the Merciful."

ayah_text_ar: إِنَّا كُنَّا مِن قَبْلُ نَدْعُوهُ ۖ إِنَّهُۥ هُوَ ٱلْبَرُّ ٱلرَّحِيمُ


ayah_text: So remind O Muhammad, for you are not, by the favor of your Lord, a soothsayer or a madman.

ayah_text_ar: فَذَكِّرْ فَمَآ أَنتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ

ayah_tafsir:
## Absolving the Prophet of the False Accusations the Idolators made against Him

Allah the Exalted commands His Messenger to convey His Message to His servants and remind them of His revelation that has been sent down to him. Next, Allah refutes the false accusations that the liars and sinners accused the Prophet of,

فَذَكِّرْ فَمَآ أَنتَ بِنِعْمَةِ رَبِّكَ بِكَـهِنٍ وَلاَ مَجْنُونٍ

(Therefore, remind. By the grace of Allah, you are neither a Kahin nor a madman.) Allah says, \`by the grace of Allah, you, O Muhammad, are not a Kahin, as the ignorant Quraysh idolators claim.' A Kahin is the soothsayer who receives information from the Jinns that the Jinns are able to eavesdrop on news from heaven,

وَلاَ مَجْنُونٍ

(nor a madman) whom Shaytan has possessed with insanity. Allah the Exalted said, while chastising the pagans for uttering false statements about the Prophet ,

أَمْ يَقُولُونَ شَاعِرٌ نَّتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ

(Or do they say: "A poet! We await for him some calamity by time!") They said, \`We await a disaster to strike him, for example, death. We will be patient with him until death comes to him and we, thus, get rid of his bother and from his Message.' Allah the Exalted said,

قُلْ تَرَبَّصُواْ فَإِنِّى مَعَكُمْ مِّنَ الْمُتَرَبِّصِينَ

(Say: "Wait! I am with you among those who wait!") \`wait and I too will wait with you, and you will come to know to whom the good end and triumph shall be granted in this life and the Hereafter.' Muhammad bin Ishaq reported that \`Abdullah bin Abi Najih said that Mujahid said that Ibn \`Abbas said, "When the Quraysh gathered in the Dar An-Nadwah (their meeting place) to discuss the matter of the Prophet, one of them said, \`Jail him in chains. Then we will wait and in time, a calamity will strike him; he will die just as the poets before him died, such as Zuhayr and An-Nabighah, for he is a poet just like them.' Allah the Exalted said in response to their statement,

أَمْ يَقُولُونَ شَاعِرٌ نَّتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ

(Or do they say: "A poet! We await for him some calamity by time!")" Allah the Exalted said,

أَمْ تَأْمُرُهُمْ أَحْلَـمُهُمْ بِهَـذَآ

(Or do their minds command them this), \`do their minds command them to tell these lies against you (O Muhammad), even though they know in their hearts that they are untrue and false,'

أَمْ هُمْ قَوْمٌ طَاغُونَ

(or are they people transgressing all bounds) \`surely, they are misguided, stubborn and unjust people, and this is why they say what they say about you (O Muhammad). ' Allah the Exalted said,

أَمْ يَقُولُونَ تَقَوَّلَهُ

(Or do they say: "He has forged it") They said, \`he has forged this Qur'an and brought it from his own.' Allah the Exalted responded to them,

بَل لاَّ يُؤْمِنُونَ

(Nay! They believe not!), meaning, their disbelief drives them to utter these statements,

فَلْيَأْتُواْ بِحَدِيثٍ مِّثْلِهِ إِن كَانُواْ صَـدِقِينَ

(Let them then produce a recitation like unto it if they are truthful.) meaning, if they are truthful in their statement that Muhammad has forged this Qur'an and brought it of his own, then let them produce something similar to what he has brought forth, as in this Qur'an! And even if they combine their strength to that of the people of the earth, Jinns and mankind alike, they will never produce something like the Qur'an, or ten Surahs like it, or even one Surah!


ayah_text: Or do they say of you, "A poet for whom we await a misfortune of time?"

ayah_text_ar: أَمْ يَقُولُونَ شَاعِرٌ نَّتَرَبَّصُ بِهِۦ رَيْبَ ٱلْمَنُونِ


ayah_text: Say, "Wait, for indeed I am, with you, among the waiters."

ayah_text_ar: قُلْ تَرَبَّصُوا۟ فَإِنِّى مَعَكُم مِّنَ ٱلْمُتَرَبِّصِينَ


ayah_text: Or do their minds command them to say this, or are they a transgressing people?

ayah_text_ar: أَمْ تَأْمُرُهُمْ أَحْلَـٰمُهُم بِهَـٰذَآ ۚ أَمْ هُمْ قَوْمٌ طَاغُونَ


ayah_text: Or do they say, "He has made it up"? Rather, they do not believe.

ayah_text_ar: أَمْ يَقُولُونَ تَقَوَّلَهُۥ ۚ بَل لَّا يُؤْمِنُونَ


ayah_text: Then let them produce a statement like it, if they should be truthful.

ayah_text_ar: فَلْيَأْتُوا۟ بِحَدِيثٍ مِّثْلِهِۦٓ إِن كَانُوا۟ صَـٰدِقِينَ


ayah_text: Or were they created by nothing, or were they the creators of themselves?

ayah_text_ar: أَمْ خُلِقُوا۟ مِنْ غَيْرِ شَىْءٍ أَمْ هُمُ ٱلْخَـٰلِقُونَ

ayah_tafsir:
## Affirming Tawhid and annulling the Plots of the Idolators. This is the position where Tawhid of Allah's Lordship andDivinity are affirmed

Allah the Exalted said,

أَمْ خُلِقُواْ مِنْ غَيْرِ شَىْءٍ أَمْ هُمُ الْخَـلِقُونَ

(Or were they created by nothing Or were they themselves the creators) Allah asks them, were they created without a maker or did they create themselves Neither is true. Allah is the One Who created them and brought them into existence after they were nothing. Al-Bukhari recorded that Jubayr bin Mut\`im said, "I heard the Prophet recite Surat At-Tur in Al-Maghrib prayer and when he reached this Ayah,

أَمْ خُلِقُواْ مِنْ غَيْرِ شَىْءٍ أَمْ هُمُ الْخَـلِقُونَ \- أَمْ خَلَقُواْ السَّمَـوَتِ وَالاٌّرْضَ بَل لاَّ يُوقِنُونَ \- أَمْ عِندَهُمْ خَزَآئِنُ رَبِّكَ أَمْ هُمُ الْمُسَيْطِرُونَ

(Or were they created by nothing Or were they themselves the creators Or did they create the heavens and the earth Nay, but they have no firm belief. Or are with them the treasures of your Lord Or are they the tyrants with the authority to do as they like), I felt my heart would fly away." This Hadith is collected in the Two Sahihs using various chains of narration. Jubayr bin Mut\`im went to the Messenger of Allah after the battle of Badr to ransom the captured idolators. At that time, he was still an idolator. Hearing the Prophet recite this Ayah was one of the reasons that he later embraced Islam. Allah the Exalted said, o

أَمْ خَلَقُواْ السَّمَـوَتِ وَالاٌّرْضَ بَل لاَّ يُوقِنُونَ

(Or did they create the heavens and the earth Nay, but they have no firm belief.) meaning, Allah is censuring the idolators for their idolatry, while asking them if they created the heavens and earth. They knew that Allah Alone is the Creator without partners with Him. However, they fell into idolatry because they had no firm belief,

أَمْ عِندَهُمْ خَزَآئِنُ رَبِّكَ أَمْ هُمُ الْمُسَيْطِرُونَ

(Or are with them the treasures of your Lord Or are they the tyrants with the authority to do as they like) meanings, do they have the authority to do whatever they will in His kingdom Do they hold the keys to His treasures in their hands

أَمْ هُمُ الْمُسَيْطِرُونَ

(or are they the tyrants with the authority to do as they like) meanings, are they the tyrants who would hold the creation to account Never, Allah the Exalted and Most Honored is the Only King and Owner of the existence and He does what He wills. Allah the Exalted said,

أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ

(Or have they a stairway, by means of which they listen.) meaning, do they have a stairway to heaven (to the place where the angels are),

فَلْيَأْتِ مُسْتَمِعُهُم بِسُلْطَـنٍ مُّبِينٍ

(Then let their listener produce some manifest proof.) meaning, let their listener produce evidence to the truth of their actions and statements. They will never be able to do so and therefore, they have nothing and have no evidence for their stance. Allah admonishes them regarding their claim that He has daughters and that the angels are females! The pagans chose for themselves male offspring and preferred them instead of females, and when one of them would be brought the good news of a daughter being born, his face would turn dark on account of his suppressed anger! Yet, they made the angels Allah's daughters and worshipped them besides Allah,

أَمْ لَهُ الْبَنَـتُ وَلَكُمُ الْبَنُونَ

(Or has He only daughters and you have sons) Allah sends a strong warning and stern admonition to them in this Ayah and a sure promise. Allah said,

أَمْ تَسْـَلُهُمْ أَجْراً

(Or is it that you ask a wage from them) meaning, \`as a remuneration for your preaching Allah's Message to them Nay, you, do not ask them for a wage,'

فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ

(so that they are burdened with a load of debt), meaning, for in this situation, one will complain of the least bothersome thing and feel it difficult and burdensome for him,

أَمْ عِندَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ

(Or that the Unseen is with them, and they write it down) means, they do not have knowledge of the Unseen, for none in the heavens or earth knows the Unseen except Allah,

أَمْ يُرِيدُونَ كَيْداً فَالَّذِينَ كَفَرُواْ هُمُ الْمَكِيدُونَ

(Or do they intend a plot But those who disbelieve are themselves plotted against!) Allah the Exalted is asking, \`Do these people who utter such statements about the Messenger and his religion seek to deceive the people and plot against the Messenger and his Companions If they do, then let them know that their plots will only harm them. Therefore, they are being plotted against rather than being the plotters!'

أَمْ لَهُمْ إِلَـهٌ غَيْرُ اللَّهِ سُبْحَـنَ اللَّهِ عَمَّا يُشْرِكُونَ

(Or have they a god other than Allah Glorified be Allah from all that they ascribe as partners (to Him).) This Ayah contains harsh refutation directed at the idolators for worshipping the idols and calling upon rivals along with Allah. Allah next glorifies His Most Honorable Self from what they ascribe to Him, their lies and idolatry,

سُبْحَـنَ اللَّهِ عَمَّا يُشْرِكُونَ

(Glorified be Allah from all that they ascribe as partners (to Him).)


ayah_text: Or did they create the heavens and the earth? Rather, they are not certain.

ayah_text_ar: أَمْ خَلَقُوا۟ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ ۚ بَل لَّا يُوقِنُونَ


ayah_text: Or have they the depositories containing the provision of your Lord? Or are they the controllers of them?

ayah_text_ar: أَمْ عِندَهُمْ خَزَآئِنُ رَبِّكَ أَمْ هُمُ ٱلْمُصَۣيْطِرُونَ


ayah_text: Or have they a stairway into the heaven upon which they listen? Then let their listener produce a clear authority.

ayah_text_ar: أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ فَلْيَأْتِ مُسْتَمِعُهُم بِسُلْطَـٰنٍ مُّبِينٍ


ayah_text: Or has He daughters while you have sons?

ayah_text_ar: أَمْ لَهُ ٱلْبَنَـٰتُ وَلَكُمُ ٱلْبَنُونَ


ayah_text: Or do you, O Muhammad, ask of them a payment, so they are by debt burdened down?

ayah_text_ar: أَمْ تَسْـَٔلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ


ayah_text: Or have they knowledge of the unseen, so they write it down?

ayah_text_ar: أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ


ayah_text: Or do they intend a plan? But those who disbelieve - they are the object of a plan.

ayah_text_ar: أَمْ يُرِيدُونَ كَيْدًا ۖ فَٱلَّذِينَ كَفَرُوا۟ هُمُ ٱلْمَكِيدُونَ


ayah_text: Or have they a deity other than Allah? Exalted is Allah above whatever they associate with Him.

ayah_text_ar: أَمْ لَهُمْ إِلَـٰهٌ غَيْرُ ٱللَّهِ ۚ سُبْحَـٰنَ ٱللَّهِ عَمَّا يُشْرِكُونَ


ayah_text: And if they were to see a fragment from the sky falling, they would say, "It is merely clouds heaped up."

ayah_text_ar: وَإِن يَرَوْا۟ كِسْفًا مِّنَ ٱلسَّمَآءِ سَاقِطًا يَقُولُوا۟ سَحَابٌ مَّرْكُومٌ

ayah_tafsir:
## The Stubbornness of the Idolators; Their Punishment

Allah the Exalted reaffirms the stubbornness of the idolators and their ignorance of what goes around them,

وَإِن يَرَوْاْ كِسْفاً مِّنَ السَّمَآءِ سَـقِطاً

(And if they were to see a piece of the heaven falling down,) meaning, on them as punishment, they would not believe it is coming their way, saying that, these are layers of clouds on top of each other. Allah the Exalted said in other Ayat,

وَلَوْ فَتَحْنَا عَلَيْهِم بَاباً مِّنَ السَّمَاءِ فَظَلُّواْ فِيهِ يَعْرُجُونَ \- لَقَالُواْ إِنَّمَا سُكِّرَتْ أَبْصَـرُنَا بَلْ نَحْنُ قَوْمٌ مَّسْحُورُونَ

(And even if We opened to them a gate from the heaven and they were to keep on ascending thereto (all day long), they would surely say (in the evening): "Our eyes have been dazzled. Nay, we are a people bewitched.")(15:14-15) Allah the Exalted said,

فَذَرْهُمْ

(So leave them alone), \`O Muhammad,'

حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى فِيهِ يُصْعَقُونَ

(till they meet their Day, in which they will sink into a fainting.) on the Day of Resurrection,

يَوْمَ لاَ يُغْنِى عَنْهُمْ كَيْدُهُمْ شَيْئاً

(The Day when their plotting shall not avail them at all, ) meaning, on the Day of Resurrection, their deceit and plots they planned in this life shall not help them in the least,

وَلاَ هُمْ يُنصَرُونَ

(nor will they be helped.) Allah the Exalted said,

وَإِنَّ لِلَّذِينَ ظَلَمُواْ عَذَاباً دُونَ ذَلِكَ

(And verily, for those who do wrong, there is another punishment before this;) meaning, that of being the torment in this world. Allah the Exalted said in another Ayah,

وَلَنُذِيقَنَّهُمْ مِّنَ الْعَذَابِ الاٌّدْنَى دُونَ الْعَذَابِ الاٌّكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ

(And verily, We will make them taste of the near torment prior to the supreme torment (in the Hereafter), in order that they may return.)(32:21) Allah said;

وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ

(but most of them know not.) meaning, \`We will torment them in the life of the world and test them with various hardships, so that they might go back and repent. However, they do not understand what is happening to them or why, because when the torment is removed, they revert to committing the worst of what they used to do before.' A Hadith states that,

## Ordering the Prophet to have Patience and to glorify Allah

Allah the Exalted said,

وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا

(So wait patiently for the decision of your Lord, for verily, you are under Our Eyes;) meaning, \`be patient in the face of their annoyance and do not be concerned about it, for you are under Our Eyes and Protection, and We will surely protect you from the people,'

وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ

(and glorify the praises of your Lord when you get up.) Ad-Dahhak said, "Meaning to stand for the Salah (and say): "Glorious are You and with Your praise, Hallowed be Your Name, Exalted be Your majesty, and there is no God (worthy of worship) except You." In his Sahih, Muslim recorded that \`Umar used to recite this supplication when he began Salah. Ahmad and the Sunan compilers recorded this Hadith from Abu Sa\`id and other Companions, who stated that the Prophet used to say that. Abu Al-Jawza' commented on the Ayah;

وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ

(and glorify the praises of your Lord when you get up.) "From your sleep, from your bed." And this is the view chosen by Ibn Jarir. Suporting this view is the Hadith that Imam Ahmad recorded that \`Ubadah bin As-Samit said that the Messenger of Allah said,

«مَنْ تَعَارَّ مِنَ اللَّيْلِ فَقَالَ: لَا إِلهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، سُبْحَانَ اللهِ وَالْحَمْدُ للهِ وَلَا إِلهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ. ثُمَّ قَالَ: رَبِّ اغْفِرْ لِي أو قال: ثُمَّ دَعَا اسْتُجِيبَ لَهُ، فَإِنْ عَزَمَ فَتَوَضَّأَ ثُمَّ صَلَّى، قُبِلَتْ صَلَاتُه»

(Whoever gets up at night and says: \`La ilaha illallah, He is One without partners. For Him is the kingdom and all praise is due to Him. He has power over all things. Glory be to Allah, and all praise is due to Allah, and La illaha illallah and Allah is Greater. There is neither might nor power except Allah.' And then says, \`O Lord! Forgive me.' Or invokes (Allah), he will be responded to it, and if he intends and performs ablution and prays, his prayer will be accepted.) Al-Bukhari and the Sunan compilers also recorded this Hadith. Ibn Abi Najih reported that Mujahid commented on the Ayah,

وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ

(and glorify the praises of your Lord when you get up.) saying, "From every gathering you sit in." Ath-Thawri said that Abu Ishaq narrated that Abu Al-Ahwas said that,

وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ

(and glorify the praises of your Lord when you get up.) "When a person wants to stand from a gathering, he says: \`Glory be to You, O Allah, and with Your praise."' Abu Hurayrah narrated that the Prophet said,

«مَنْ جَلَسَ فِي مَجْلِسٍ فَكَثُرَ فِيهِ لَغَطُهُ، فَقَالَ قَبْلَ أَنْ يَقُومَ مِنْ مَجْلِسِهِ: سُبْحَانَكَ اللْهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنْ لَا إِلهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ، إِلَّا غَفَرَ اللهُ لَهُ مَا كَانَ فِي مَجْلِسِهِ ذلِك»

(Whoever sits in a gathering in which he speaks idle excessively, but says before he stands up to depart that gathering, \`Glory be to You O Allah , and with Your praise, I testify that there is no God (worthy of worship) except You, I seek Your forgiveness, and I repent to You.' Then, Allah will forgive him what he has said in that gathering.) This was recorded by At-Tirmidhi, and this is his wording, and it was also recorded by An-Nasa'i in \`Amal Al-Yawm wal-Laylah. At-Tirmidhi said, "Hasan Sahih." It was also recorded by Al-Hakim in his Mustadrak, and he said, "Its chain meets the criteria of Muslim." Allah the Exalted said;

وَمِنَ الَّيْلِ فَسَبِّحْهُ

(And in the nighttime also glorify His praises), meaning remember and worship Allah by reciting the Qur'an and praying at night. Allah the Exalted said in another Ayah,

وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا

(And in some of the night, offer Tahajjud in it as an additional (prayer) for you. It may be that your Lord will raise you to Maqam Mahmud.)(17:79) Allah said;

وَإِدْبَـرَ النُّجُومِ

(and at the setting of the stars.) is in reference to the two voluntary Rak\`ahs before the Dawn prayer, according to a Hadith from Ibn \`Abbas. These two Rak\`ahs are an established Sunnah performed before the stars are about to set. It is confimred in the Two Sahihs from \`A'ishah, may Allah be pleased with her, who said, "The Prophet was never more regular and particular in offering any voluntary prayer than the two (Sunnah) Rak\`ahs of the Fajr prayer." In another narration collected by Muslim, the Prophet said,

«رَكْعَتَا الْفَجْرِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا»

(Two (Sunnah) Rak\`ahs before Fajr are better than this life and all that in it.)This is the end of the Tafsir of Surat At-Tur, all praise and gratitude is due to Allah.


ayah_text: So leave them until they meet their Day in which they will be struck insensible -

ayah_text_ar: فَذَرْهُمْ حَتَّىٰ يُلَـٰقُوا۟ يَوْمَهُمُ ٱلَّذِى فِيهِ يُصْعَقُونَ


ayah_text: The Day their plan will not avail them at all, nor will they be helped.

ayah_text_ar: يَوْمَ لَا يُغْنِى عَنْهُمْ كَيْدُهُمْ شَيْـًٔا وَلَا هُمْ يُنصَرُونَ


ayah_text: And indeed, for those who have wronged is a punishment before that, but most of them do not know.

ayah_text_ar: وَإِنَّ لِلَّذِينَ ظَلَمُوا۟ عَذَابًا دُونَ ذَٰلِكَ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ


ayah_text: And be patient, O Muhammad, for the decision of your Lord, for indeed, you are in Our eyes. And exalt Allah with praise of your Lord when you arise.

ayah_text_ar: وَٱصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا ۖ وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ


ayah_text: And in a part of the night exalt Him and after the setting of the stars.

ayah_text_ar: وَمِنَ ٱلَّيْلِ فَسَبِّحْهُ وَإِدْبَـٰرَ ٱلنُّجُومِ


ayah_text: By the star when it descends,

ayah_text_ar: وَٱلنَّجْمِ إِذَا هَوَىٰ

ayah_tafsir:
## Which was revealed in Makkah

## The First Surah in which a Prostration is revealed

Al-Bukhari recorded that \`Abdullah bin Mas\`ud said, "Surat An-Najm was the first Surah in which a prostration was revealed. The Prophet (recited it in Makkah) and prostrated. Those who were with him did the same, except an old man who took a handful of soil and prostrated on it. Later on, I saw him killed as a disbeliever; he was Umayyah bin Khalaf." Al-Bukhari recorded this Hadith in several places of his Sahih, as did Muslim, Abu Dawud and An-Nasa'i, using various chains of narration through Abu Ishaq from \`Abdullah.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Allah swears the Messenger is True and His Words are a Revelation from Him

Ibn Abi Hatim recorded that Ash-Sha\`bi and others stated that the Creator swears by whatever He wills among His creation, but the created only vow by the Creator. Allah said,

وَالنَّجْمِ إِذَا هَوَى

(By the star when it goes down.) Ibn Abi Najih reported that Mujahid said, "The star refers to Pleiades when it sets at Fajr." Ad-Dahhak said "When the Shayatin are shot with it." And this Ayah is like Allah's saying;

فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ \- وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ \- إِنَّهُ لَقُرْءَانٌ كَرِيمٌ \- فِى كِتَـبٍ مَّكْنُونٍ \- لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ \- تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ

(So, I swear by the setting of the stars. And verily, that is indeed a great oath, if you but know. That is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of all that exists.)(56:75-80) Allah said;

مَا ضَلَّ صَـحِبُكُمْ وَمَا غَوَى

(Your companion has neither gone astray nor has erred.) This contains the subject of the oath. This part of the Ayah is the witness that the Messenger of Allah is sane and a follower of Truth. He is neither led astray, such as in the case of the ignorant who does not proceed on any path with knowledge, nor is he one who erred, such as in the case of the knowledgeable, who knows the Truth, yet deviates from it intentionally to something else. Therefore, Allah exonerated His Messenger and his Message from being similar to the misguided ways of the Christians and the erroneous paths of the Jews, such as knowing the Truth and hiding it, while abiding by falsehood. Rather, he, may Allah's peace and blessings be on him, and his glorious Message that Allah has sent him with, are on the perfect straight path, following guidance and what is correct.

## Muhammad was sent as a Mercy for all that exists; He does not speak of His Desire

Allah said,

وَمَا يَنطِقُ عَنِ الْهَوَى

(Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,

إِنْ هُوَ إِلاَّ وَحْىٌ يُوحَى

(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah say,

«لَيَدْخُلَنَّ الْجَنَّةَ بِشَفَاعَةِ رَجُلٍ لَيْسَ بِنَبِيَ مِثْلُ الْحَيَّيْنِ أَوْ مِثْلُ أَحَدِ الْحَيَّيْنِ رَبِيعَةَ وَمُضَر»

(Verily, numbers similar to the two tribes, or one of them, Rabi\`ah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.) A man asked, "O Allah's Messenger! Is not Rabi\`ah a subtribe of Mudar." The Prophet said,

«إِنَّمَا أَقُولُ مَا أَقُول»

(I said what I said.) Imam Ahmad recorded that \`Abdullah bin \`Amr said, "I used to record everything I heard from the Messenger of Allah so it would be preserved. The Quraysh discouraged me from this, saying, \`You record everything you hear from the Messenger of Allah , even though he is human and sometimes speaks when he is angry' I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah , who said,

«اكْتُبْ، فَوَ الَّذِي نَفْسِي بِيَدِهِ مَا خَرَجَ مِنِّي إِلَّا الْحَق»

(Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.)" Abu Dawud also collected this Hadith.

surah_name_english: An-Najm

surah_name_arab: النجم

surah_meaning: The Star


ayah_text: Your companion Muhammad has not strayed, nor has he erred,

ayah_text_ar: مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ


ayah_text: Nor does he speak from his own inclination.

ayah_text_ar: وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ


ayah_text: It is not but a revelation revealed,

ayah_text_ar: إِنْ هُوَ إِلَّا وَحْىٌ يُوحَىٰ


ayah_text: Taught to him by one intense in strength -

ayah_text_ar: عَلَّمَهُۥ شَدِيدُ ٱلْقُوَىٰ

ayah_tafsir:
## The Trustworthy Angel brought Allah's Revelation to the Trustworthy Messenger

Allah the Exalted states that the Message His servant and Messenger Muhammad brought to people was taught to him by,

شَدِيدُ الْقُوَى

(mighty in power), he is Jibril, peace be upon him,

إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ذِى قُوَّةٍ عِندَ ذِى الْعَرْشِ مَكِينٍ مُّطَـعٍ ثَمَّ أَمِينٍ

(Verily, this is the Word a most honorable messenger, owner of power, with (Allah) the Lord of the Throne, obeyed (by the angels) and trustworthy.)(81:19-21) Allah said here,

ذُو مِرَّةٍ

(Dhu Mirrah), meaning, he is mighty in power, according to Mujahid, Al-Hasan and Ibn Zayd. In an authentic Hadith from \`Abdullah bin \`Umar and Abu Hurayrah, the Prophet said,

«لَا تَحِلُّ الصَّدَقَةُ لِغَنِيَ وَلَا لِذِي مِرَّةٍ سَوِي»

(Charity is not allowed for a rich person nor Dhu Mirrah (a strong person) of sound mind and body.) Allah said;

فَاسْتَوَى

(then he Istawa (rose).) this refers to the angel Jibril, according to Al-Hasan, Mujahid, Qatadah and Ar-Rabi\` bin Anas,

وَهُوَ بِالاٍّفُقِ الاٌّعْلَى

(While he was in the highest part of the horizon.) meaning, Jibril rose to the highest part of the horizon, according to \`Ikrimah and several others; \`Ikrimah said, "The highest horizon where the morning comes from." Mujahid said, "It is (the place of) sunrise." Qatadah said, "That from which the day comes." Ibn Zayd and several others said similarly. Imam Ahmad recorded that Abdullah bin Mas\`ud said, "The Messenger of Allah saw Jibril in his original shape having six hundred wings, each wing filling the side of the horizon, with a colorful array, and pearls and rubies falling from each wing as much as only Allah knows." Only Imam Ahmad collected this Hadith. Imam Ahmad recorded that \`Abdullah bin \`Abbas said, "The Prophet asked Jibril to appear himself to him in his original shape and Jibril said to him, \`Invoke your Lord.' The Prophet invoked his Lord the Exalted and Most Honored, and a great huge figure appeared to him from the east and kept rising and spreading. When the Prophet saw Jibril in his original shape, he was knocked unconscious. Jibril came down and revived the Prophet and wiped the saliva off of his cheeks."' Only Ahmad collected this Hadith.

## Meaning of "at a distance of two bows' length or less

Allah's statement,

فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى

(And was at a distance of two bows\` length or less.) means, Jibril came closer to Muhammad when Jibril was descending to him on earth. At that time, the distance between them became only two bow lengths, when the bows are extended to full length, according to Mujahid and Qatadah. It was said that the meaning here is the distance between the bow's string and its wood center. Allah's statement,

أَوْ أَدْنَى

(or less) indicates that the distance was as only as far described, not more. This type of usage is found in several instances in the Qur'an, such as,

ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً

(Then, after that, your hearts were hardened and became as stones or even worse in hardness.)(2:74) The Ayah says that their hearts became not softer than rocks, but as hard and difficult as rocks, and more. There is a similar Ayah,

يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً

(fear men as they fear Allah or even more.)(4:77), and Allah's statement,

وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ

(And We sent him to hundred thousand (people) or even more.)(37:147), indicating that they were not less than a hundred thousand, but that amount or more. Therefore, this verifies the facts mentioned, leaving no doubt or means of refute. Similarly, Allah said,

فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى

(And was at a distance of two bow lengths or less.) We stated before that it was Jibril who came down near the Prophet , according to \`A'ishah, the Mother of the faithful, \`Abdullah bin Mas\`ud, Abu Dharr and Abu Hurayrah. We will mention their statements about this soon afterwards, Allah willing. Ibn Jarir recorded that \`Abdullah bin Mas\`ud said about this Ayah,

فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى

(And was at a distance of two bow lengths or less.) "Allah's Messenger said,

«رَأَيْتُ جِبْرِيلَ لَهُ سِتُّمِائَةِ جَنَاح»

(I saw Jibril; he had six hundred wings.)" Al-Bukhari recorded that Talq bin Ghannam said that Za'idah said that Ash-Shaybani said, "I asked Zirr about the Ayah,

فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى \- فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى

(And was at a distance of two bow lengths or less. So (Allah) revealed to His servant whatever He revealed.) Zirr said, "Abdullah narrated to us that Muhammad saw Jibril having six hundred wings." Allah's statement,

فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى

(So he revealed to His servant whatever He revealed.) means, Jibril conveyed to Allah's servant Muhammad whatever he conveyed. Or, the meaning here could be: Allah revealed to His servant Muhammad whatever He revealed through Jibril. Both meanings are correct. Sa\`id bin Jubayr said about Allah's statement,

فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى

(So He revealed to His servant whatever He revealed.) "Allah revealed to him,

أَلَمْ يَجِدْكَ يَتِيماً

(Did He not find you an orphan.)(93:6), and,

وَرَفَعْنَا لَكَ ذِكْرَكَ

(And have We not raised high your fame)(94:4)" Someone else said, "Allah revealed to the Prophet that the Prophets will not enter Paradise until he enters it first, and the nations will not enter it until his Ummah enters it first."

## Did the Prophet see His Lord during the Night of Isra

Allah said next,

مَا كَذَبَ الْفُؤَادُ مَا رَأَى \- أَفَتُمَـرُونَهُ عَلَى مَا يَرَى

(The heart lied not in what he saw. Will you then dispute with him about what he saw) Muslim recorded from Ibn \`Abbas about:

مَا كَذَبَ الْفُؤَادُ مَا رَأَى

(The heart lied not in what he saw), and,

وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى

(And indeed he saw him at a second descent.) "He saw Allah twice in his heart." Simak reported a similar from \`Ikrimah from Ibn \`Abbas. Abu Salih, As-Suddi and several others said similarly that the Prophet saw Allah twice in his heart.Masruq said, "I went to \`A'ishah and asked her, \`Did Muhammad see his Lord' She said, \`You said something that caused my hair to rise!' I said, \`Behold!' and recited this Ayah,

لَقَدْ رَأَى مِنْ ءَايَـتِ رَبِّهِ الْكُبْرَى

(Indeed he saw of the greatest signs of his Lord.) She said, \`Where did your mind wander It was Jibril. Whoever says to you that Muhammad saw his Lord, or hid any part of what he was commanded (i.e., Allah's Message), or knew any of the five things which only Allah knows,

إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ

(Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain...)(31:34), Then he invents a great lie against Allah! The Prophet only saw Jibril twice, in his original shape, once near Sidrat Al-Muntaha and another time in Ajyad (in Makkah) while Jibril had six hundred wings that covered the horizon."' Muslim recorded that Abu Dharr said, "I asked the Messenger of Allah , \`Have you seen your Lord' He said,

«نُورٌ أَنَّى أَرَاه»

(How can I see Him since there was a light)" In another narration, the Prophet said,

«رَأَيْتُ نُورًا»

(I only saw a light.) Allah's statement,

وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى \- عِندَ سِدْرَةِ الْمُنتَهَى \- عِندَهَا جَنَّةُ الْمَأْوَى

(And indeed he saw him at a second descent. Near Sidrat Al-Muntaha.) "The Messenger of Allah said,

«رَأَيْتُ جِبْرِيلَ وَلَهُ سِتُّمِائَةِ جَنَاحٍ يَنْتَثِرُ مِنْ رِيشِهِ التَّهَاوِيلُ مِنَ الدُّرِّ وَالْيَاقُوت»

(I saw Jibril while he had six hundred wings and a colorful array of pearls and rubies falling from the feathers of his wings.)" This Hadith has a good, strong chain of narration. Ahmad also recorded that \`Abdullah Ibn Mas\`ud said, "The Messenger of Allah saw Jibril in his original shape while Jibril had six hundred wings, each wing covering the side of the horizon. From his wings, precious stones were dropping of which only Allah has knowledge." This Hadith has a good chain of narration. Imam Ahmad recorded that \`Abdullah bin Mas\`ud said, "The Messenger of Allah said,

«رَأَيْتُ جِبْرِيلَ عَلَى سِدْرَةِ الْمُنْتَهَى وَلَهُ سِتُّمِائَةِ جَنَاح»

(I saw Jibril over Sidrat Al-Muntaha while he had six hundred wings.)" One of the subnarrators of the Hadith asked \`Asim about Jibril's wings and \`Asim refused to elaborate. So some of his companions were asked and one of them said, "Each wing was covering what is between the east and the west." This Hadith has a good chain of narration. Imam Ahmad recorded that Ibn Mas\`ud said that Allah's Messenger said:

«أَتَانِي جِبْرِيلُ فِي خُضْرٍ مُعَلَّقٍ بِهِ الدُّر»

(Jibril came to me wearing green with pearls hanging down.) This Hadith has a good chain of narration. Imam Ahmad recorded that \`Amir said that Masruq asked \`A'ishah, "O Mother of the faithful, has Muhammad seen his Lord, the Exalted and Most Honored" She said, "Glorious is Allah! My hair is standing on end because of what you said. Three matters, if one tells you about any of them, will have lied. Whoever tells you that Muhammad has seen his Lord, will have lied." She then recited these two Ayat,

لاَّ تُدْرِكُهُ الاٌّبْصَـرُ وَهُوَ يُدْرِكُ الاٌّبْصَـرَ

(No vision can grasp Him, but He grasps all vision.)(6:103), and,

وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلاَّ وَحْياً أَوْ مِن وَرَآءِ حِجَابٍ

(It is not given to any human being that Allah should speak to him unless (it be) by revelation, or from behind a veil.)(42:51) She went one, "And whoever tells you that Muhammad knew what the morrow will bring, will have uttered a lie." She then recited,

إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِى الاٌّرْحَامِ

(Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs.)(31:34) \`A'ishah said, "And whoever tells you that Muhammad has hidden any part of the Message will have lied," and she then recited this Ayah,

يَـأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ

(O Messenger proclaim which has been sent down to you from your Lord.)(5:67).She went one, "However, he saw Jibril twice in his original shape." Imam Ahmad also recorded that Masruq said, "I asked \`A'ishah, \`Did not Allah say,

وَلَقَدْ رَءَاهُ بِالاٍّفُقِ الْمُبِينِ

(And indeed he saw him in the clear horizon.)(81:23), and,

وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى

(And indeed he saw him at a second descent)' She said, \`I was the first among this Ummah to ask Allah's Messenger about it. He said,

«إِنَّمَا ذَاكَ جِبْرِيل»

(That was Jibril.) He only saw him twice in his actual and real figure. He saw Jibril descend from heaven to earth and was so huge that he covered the whole horizon between the sky and earth.)"' This Hadith is recorded in the Two Sahihs via Ash-Sha\`bi.

## Angels, Light and colors covered Sidrat Al-Muntaha

Allah said,

إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى

(When that covered the lote tree which did cover it!) We mentioned before, in the Hadiths about Al-Isra' that the angels, Allah's Light, and spectacular colors covered the Sidrah. Imam Ahmad recorded that \`Abdullah bin Mas\`ud said, "When the Messenger of Allah was taken on the Isra' journey, he ascended to Sidrat Al-Muntaha, which is in the seventh heaven. There everything terminates that ascends from the earth and is held there, and terminates everything that descends from above it is held there,

إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى

(When that covered the lote tree which did cover it!) He said, "Golden butterflies. The Messenger of Allah was given three things: He was given the five prayers, he was given the concluding verses of Surat Al-Baqarah (2:284-286), and remission of serious sins for those among his Ummah who do not associate anything with Allah." Muslim collected this Hadith. Allah's statement,

مَا زَاغَ الْبَصَرُ وَمَا طَغَى

(The sight turned not aside, nor it transgressed beyond the limit.) indicates that the Prophet's sight did not turn right or left, according to \`Ibn \`Abbas,

وَمَا طَغَى

(nor it transgressed beyond the limit.) not exceeding what has been ordained for it. This is a tremendous quality that demonstrates the Prophet's firm obedience to Allah, because he only did what was commanded and did ask beyond what he was given. Allah's statement,

لَقَدْ رَأَى مِنْ ءَايَـتِ رَبِّهِ الْكُبْرَى

(Indeed he saw of the greatest signs of his Lord.) is similar to another Ayah,

لِنُرِيَهُ مِنْ ءْايَـتِنَآ

(In order that We might show him of Our Ayat.)(17:1), meaning, signs that testify to Allah's might and greatness. Relying on these two Ayat, some scholars of Ahl us-Sunnah said that the Prophet did not see Allah during the Isra' journey, because Allah said,

لَقَدْ رَأَى مِنْ ءَايَـتِ رَبِّهِ الْكُبْرَى

(Indeed he saw of the greatest signs of his Lord.) They said that, had the Prophet seen his Lord, Allah would have conveyed this news and the Prophet would have narrated it to the people.


ayah_text: One of soundness. And he rose to his true form

ayah_text_ar: ذُو مِرَّةٍ فَٱسْتَوَىٰ


ayah_text: While he was in the higher part of the horizon.

ayah_text_ar: وَهُوَ بِٱلْأُفُقِ ٱلْأَعْلَىٰ


ayah_text: Then he approached and descended

ayah_text_ar: ثُمَّ دَنَا فَتَدَلَّىٰ


ayah_text: And was at a distance of two bow lengths or nearer.

ayah_text_ar: فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ


ayah_text: And he revealed to His Servant what he revealed.

ayah_text_ar: فَأَوْحَىٰٓ إِلَىٰ عَبْدِهِۦ مَآ أَوْحَىٰ


ayah_text: The heart did not lie about what it saw.

ayah_text_ar: مَا كَذَبَ ٱلْفُؤَادُ مَا رَأَىٰٓ


ayah_text: So will you dispute with him over what he saw?

ayah_text_ar: أَفَتُمَـٰرُونَهُۥ عَلَىٰ مَا يَرَىٰ


ayah_text: And he certainly saw him in another descent

ayah_text_ar: وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَىٰ


ayah_text: At the Lote Tree of the Utmost Boundary -

ayah_text_ar: عِندَ سِدْرَةِ ٱلْمُنتَهَىٰ


ayah_text: Near it is the Garden of Refuge -

ayah_text_ar: عِندَهَا جَنَّةُ ٱلْمَأْوَىٰٓ


ayah_text: When there covered the Lote Tree that which covered it.

ayah_text_ar: إِذْ يَغْشَى ٱلسِّدْرَةَ مَا يَغْشَىٰ


ayah_text: The sight of the Prophet did not swerve, nor did it transgress its limit.

ayah_text_ar: مَا زَاغَ ٱلْبَصَرُ وَمَا طَغَىٰ


ayah_text: He certainly saw of the greatest signs of his Lord.

ayah_text_ar: لَقَدْ رَأَىٰ مِنْ ءَايَـٰتِ رَبِّهِ ٱلْكُبْرَىٰٓ


ayah_text: So have you considered al-Lat and al-'Uzza?

ayah_text_ar: أَفَرَءَيْتُمُ ٱللَّـٰتَ وَٱلْعُزَّىٰ

ayah_tafsir:
## Refuting Idolatry, Al-Lat and Al-\`Uzza

Allah the Exalted rebukes the idolators for worshipping idols and taking rivals to Him. They built houses for their idols to resemble the Ka\`bah built by Prophet Ibrahim, Allah's Khalil.

أَفَرَءَيْتُمُ اللَّـتَ

(Have you then considered Al-Lat,) Al-Lat was a white stone with inscriptions on. There was a house built around Al-Lat in At-Ta'if with curtains, servants and a sacred courtyard around it. The people of At-Ta'if, the tribe of Thaqif and their allies, worshipped Al-Lat. They would boast to Arabs, except the Quraysh, that they had Al-Lat. Ibn Jarir said, "They derived Al-Lat's name from Allah's Name, and made it feminine. Allah is far removed from what they ascribe to Him. It was reported that Al-Lat is pronounced Al-Lat because, according to \`Abdullah bin \`Abbas, Mujahid, and Ar-Rabi\` bin Anas, Al-Lat was a man who used to mix Sawiq (a kind of barley mash) with water for the pilgrims during the time of Jahiliyyah. When he died, they remained next to his grave and worshipped him." Al-Bukhari recorded that Ibn \`Abbas said about Allah's statement,

اللَّـتَ وَالْعُزَّى

(Al-Lat, and Al-\`Uzza.) "Al-Lat was a man who used to mix Sawiq for the pilgrims." Ibn Jarir said, "They also derived the name for their idol Al-\`Uzza from Allah's Name Al-\`Aziz. Al-\`Uzza was a tree on which the idolators placed a monument and curtains, in the area of Nakhlah, between Makkah and At-Ta'if. The Quraysh revered Al-\`Uzza." During the battle of Uhud, Abu Sufyan said, "We have Al-\`Uzza, but you do not have Al-\`Uzza." Allah's Messenger replied,

«قُولُوا: اللهُ مَوْلَانَا وَلَا مَوْلَى لَكُم»

(Say, "Allah is Our Supporter, but you have no support.") Manat was another idol in the area of Mushallal near Qudayd, between Makkah and Al-Madinah. The tribes of Khuza\`ah, Aws and Khazraj used to revere Manat during the time of Jahiliyyah. They used to announce Hajj to the Ka\`bah from next to Manat. Al-Bukhari collected a statement from \`A'ishah with this meaning. There were other idols in the Arabian Peninsula that the Arabs revered just as they revered the Ka\`bah, besides the three idols that Allah mentioned in His Glorious Book. Allah mentioned these three here because they were more famous than the others. An-Nasa'i recorded that Abu At-Tufayl said, "When the Messenger of Allah conquered Makkah, he sent Khalid bin Al-Walid to the area of Nakhlah where the idol of Al-\`Uzza was erected on three trees of a forest. Khalid cut the three trees and approached the house built around it and destroyed it. When he went back to the Prophet and informed him of the story, the Prophet said to him,

«ارْجِعْ فَإِنَّكَ لَمْ تَصْنَعْ شَيْئًا»

(Go back and finish your mission, for you have not finished it.) Khalid went back and when the custodians who were also its servants of Al-\`Uzza saw him, they started invoking by calling Al-\`Uzza! When Khalid approached it, he found a naked woman whose hair was untidy and who was throwing sand on her head. Khalid killed her with the sword and went back to the Messenger of Allah , who said to him,

«تِلْكَ الْعُزَّى»

(That was Al-\`Uzza!)" Muhammad bin Ishaq narrated, "Al-Lat belonged to the tribe of Thaqif in the area of At-Ta'if. Banu Mu\`attib were the custodians of Al-Lat and its servants." I say that the Prophet sent Al-Mughirah bin Shu\`bah and Abu Sufyan Sakhr bin Harb to destroy Al-Lat. They carried out the Prophet's command and built a Masjid in its place in the city of At-Ta'if. Muhammad bin Ishaq said that Manat used to be the idol of the Aws and Khazraj tribes and those who followed their religion in Yathrib (Al-Madinah). Manat was near the coast, close to the area of Mushallal in Qudayd. The Prophet sent Abu Sufyan Sakhr bin Harb or \`Ali bin Abi Talib to demolish it. Ibn Ishaq said that Dhul-Khalasah was the idol of the tribes of Daws, Khath\`am and Bajilah, and the Arabs who resided in the area of Tabalah. I say that Dhul-Khalasah was called the Southern Ka\`bah, and the Ka\`bah in Makkah was called the Northern Ka\`bah. The Messenger of Allah sent Jarir bin \`Abdullah Al-Bajali to Dhul-Khalasah and he destroyed it. Ibn Ishaq said that Fals was the idol of Tay' and the neighboring tribes in the Mount of Tay', such as Salma and Ajja. Ibn Hisham said that some scholars of knowledge told him that the Messenger of Allah sent \`Ali bin Abi Talib to Fals and he destroyed it and found two swords in its treasure, which the Prophet then gave to \`Ali as war spoils. Muhammad bin Ishaq also said that the tribes of Himyar, and Yemen in general, had a house of worship in San\`a' called Riyam. He mentioned that there was a black dog in it and that the religious men who went with Tubba\` removed it, killed it and demolished the building. Ibn Ishaq said that Ruda' was a structure of Bani Rabi\`ah bin Ka\`b bin Sa\`d bin Zayd Manat bin Tamim, which Al-Mustawghir bin Rabi\`ah bin Ka\`b bin Sa\`d demolished after Islam. In Sindad there was Dhul-Ka\`bat, the idol of the tribes of Bakr and Taghlib, the sons of the Wa'il, and also the Iyad tribes.

## Refuting the Idolators Who appoint Rivals to Allah and claim that the Angels were Females

Allah the Exalted said,

أَفَرَءَيْتُمُ اللَّـتَ وَالْعُزَّى \- وَمَنَوةَ الثَّالِثَةَ الاٍّخْرَى

(Have you then considered Al-Lat, and Al-\`Uzza. And Manat, the other third), then Allah said,

أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى

(Is it for you the males and for Him the females) Allah asked the idolators, \`do you choose female offspring for Allah and give preference to yourselves with the males If you made this division between yourselves and the created, it would be,

قِسْمَةٌ ضِيزَى

(a division most unfair!)' meaning, it would be an unfair and unjust division. \`How is it then that you make this division between you and Allah, even though this would be foolish and unjust, if you made it between yourselves and others' Allah the Exalted refutes such innovated lies, falsehood and atheism they invented through worshipping the idols and calling them gods,

إِنْ هِىَ إِلاَّ أَسْمَآءٌ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم

(They are but names which you have named -- you and your fathers) of your own desire,

مَّآ أَنزَلَ اللَّهُ بِهَا مِن سُلْطَـنٍ

(for which Allah has sent down no authority.) meaning, proof,

إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَمَا تَهْوَى الاٌّنفُسُ

(They follow but a guess and that which they themselves desire,) they have no proof, except their trust in their forefathers who took this false path in the past, as well as, their lusts and desires to become leaders, and thereby gain honor and reverence for their forefathers,

وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ الْهُدَى

(whereas there has surely come to them the guidance from their Lord!), meaning, Allah has sent them Messengers with the clear truth and unequivocal evidence. However, they did not adhere to or follow the guidance that came to them through the Prophets.

## Wishful Thinking does not earn One Righteousness

Allah the Exalted said,

أَمْ لِلإِنسَـنِ مَا تَمَنَّى

(Or shall man have what he wishes), asserting that not everyone gets the goodness that he wishes,

لَّيْسَ بِأَمَـنِيِّكُمْ وَلا أَمَانِىِّ أَهْلِ الْكِتَـبِ

(It will not be in accordance with desires (of Muslims), nor those of the People of Scripture.)(4:123) Allah says, not everyone who claims to be guided is truly guided, and not everyone gets what he wishes for himself. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said,

«إِذَا تَمَنَّى أَحَدُكُمْ فَلْيَنْظُرْ مَا يَتَمَنَّى، فَإِنَّهُ لَا يَدْرِي مَا يُكْتَبُ لَهُ مِنْ أُمْنِيَّتِه»

(When one of you wishes for something, let him be careful with what he wishes for, because he does not know what part of his wish will be written for him.)Only Ahmad collected this Hadith. Allah's statement,

فَلِلَّهِ الاٌّخِرَةُ والاٍّولَى

(But to Allah belongs the last and the first.) meaning, all matters belong to Allah and He is the King and Owner of this world and the Hereafter, Who does what He will in both lives. Whatever He wills, occurs and whatever He does not will, never occurs.

## No Interecession except with Allah's Leave

Allah said,

وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى

(And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.) As He said;

مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ

(Who is he that can intercede with Him except with His permission )(2:255) and,

وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ

(Intercession with Him profits not except for him whom He permits.) (34:23) \`If this is the case with the angels who are close to Him, how can you, O ignorant ones, hope for Allah to grant you the intercession of the idols and rivals you worship with Him without having His permission or any divine legislation permitting you to worship them' Rather, Allah has forbidden idol worshipping by the tongues of all of His Messengers and He revealed this prohibition in all of His Books.


ayah_text: And Manat, the third - the other one?

ayah_text_ar: وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلْأُخْرَىٰٓ


ayah_text: Is the male for you and for Him the female?

ayah_text_ar: أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ


ayah_text: That, then, is an unjust division.

ayah_text_ar: تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰٓ


ayah_text: They are not but mere names you have named them - you and your forefathers - for which Allah has sent down no authority. They follow not except assumption and what their souls desire, and there has already come to them from their Lord guidance.

ayah_text_ar: إِنْ هِىَ إِلَّآ أَسْمَآءٌ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَـٰنٍ ۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ ۖ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ ٱلْهُدَىٰٓ


ayah_text: Or is there for man whatever he wishes?

ayah_text_ar: أَمْ لِلْإِنسَـٰنِ مَا تَمَنَّىٰ


ayah_text: Rather, to Allah belongs the Hereafter and the first life.

ayah_text_ar: فَلِلَّهِ ٱلْـَٔاخِرَةُ وَٱلْأُولَىٰ


ayah_text: And how many angels there are in the heavens whose intercession will not avail at all except only after Allah has permitted it to whom He wills and approves.

ayah_text_ar: ۞ وَكَم مِّن مَّلَكٍ فِى ٱلسَّمَـٰوَٰتِ لَا تُغْنِى شَفَـٰعَتُهُمْ شَيْـًٔا إِلَّا مِنۢ بَعْدِ أَن يَأْذَنَ ٱللَّهُ لِمَن يَشَآءُ وَيَرْضَىٰٓ


ayah_text: Indeed, those who do not believe in the Hereafter name the angels female names,

ayah_text_ar: إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ لَيُسَمُّونَ ٱلْمَلَـٰٓئِكَةَ تَسْمِيَةَ ٱلْأُنثَىٰ

ayah_tafsir:
## Refuting the Claim of the Idolators that the Angels are Allah's Daughters

Allah the Exalted admonishes the idolators for calling the angels female names and claiming that they are Allah's daughters. Allah is far removed from what they ascribe to Him. Allah the Exalted said in another Ayah,

وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ

(And they make females the angels, who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!)(43:19) Allah's statement here,

وَمَا لَهُم بِهِ مِنْ عِلْمٍ

(But they have no knowledge thereof.) meaning, they have no correct knowledge testifying to their statements. What they say is all lies, falsehood, fake and utter atheism,

إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَإِنَّ الظَّنَّ لاَ يُغْنِى مِنَ الْحَقِّ شَيْئاً

(They follow but conjecture, and verily, conjecture is no substitute for the truth.) meaning, conjecture is of no benefit and never takes the place of truth. In a Hadith recorded in the Sahih, the Messenger of Allah said,

«إِيَّاكُمْ وَالظَّنَّ، فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيث»

(Beware of suspicion, for suspicion is the most lying speech.)

## The Necessity of turning away from the People of Misguidance

Allah's statement,

فَأَعْرِضْ عَن مَّن تَوَلَّى عَن ذِكْرِنَا

(Therefore withdraw from him who turns away from Our Reminder), means, stay away from those who turn away from the Truth and shun them,

وَلَمْ يُرِدْ إِلاَّ الْحَيَوةَ الدُّنْيَا

(and desires nothing but the life of this world.) meaning, whose aim and knowledge are concentrated on this life; this is the goal of those who have no goodness in them,

ذَلِكَ مَبْلَغُهُمْ مِّنَ الْعِلْمِ

(That is what they could reach of knowledge.) meaning, seeking this life and striving hard in its affairs is the best knowledge they have acquired. There is also the reported supplication:

«اللْهُمَّ لَا تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا، وَلَا مَبْلَغَ عِلْمِنَا»

(O Allah! Make not this life the greatest of our concerns nor the best knowledge that we can attain.) Allah's statement,

إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَى

(Verily, your Lord is He, Who knows best him who goes astray from His path, and He knows best him who receives guidance.) meaning, He is the Creator of all creatures and He knows whatever benefits His servants. Allah is the One Who guides whom He wills and misguides whom He wills, and all of this indicates His power, knowledge and wisdom. Certainly, He is Just and never legislates or decrees unjustly.


ayah_text: And they have thereof no knowledge. They follow not except assumption, and indeed, assumption avails not against the truth at all.

ayah_text_ar: وَمَا لَهُم بِهِۦ مِنْ عِلْمٍ ۖ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ ۖ وَإِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًٔا


ayah_text: So turn away from whoever turns his back on Our message and desires not except the worldly life.

ayah_text_ar: فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا ٱلْحَيَوٰةَ ٱلدُّنْيَا


ayah_text: That is their sum of knowledge. Indeed, your Lord is most knowing of who strays from His way, and He is most knowing of who is guided.

ayah_text_ar: ذَٰلِكَ مَبْلَغُهُم مِّنَ ٱلْعِلْمِ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِمَنِ ٱهْتَدَىٰ


ayah_text: And to Allah belongs whatever is in the heavens and whatever is in the earth - that He may recompense those who do evil with the penalty of what they have done and recompense those who do good with the best reward -

ayah_text_ar: وَلِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ لِيَجْزِىَ ٱلَّذِينَ أَسَـٰٓـُٔوا۟ بِمَا عَمِلُوا۟ وَيَجْزِىَ ٱلَّذِينَ أَحْسَنُوا۟ بِٱلْحُسْنَى

ayah_tafsir:
## Allah knows Every Matter, whether Small or Big, and He rewards Each according to His or Her Deeds

Allah asserts that He is the King and Owner of the heavens and earth and that He is independent of the need for anyone. He is the authority over His creation and rules them with justice. He created the creation in truth,

لِيَجْزِىَ الَّذِينَ أَسَاءُواْ بِمَا عَمِلُواْ وَيِجْزِى الَّذِينَ أَحْسَنُواْ بِالْحُسْنَى

(that He may requite those who do evil with that which they have done, and reward those who do good, with what is best.) He recompenses each according to his or her deeds, good for good and evil for evil.

## Qualities of the Good-doers; Allah forgives the Small Faults

Allah stated that the gooddoers are those who avoid major sins and immoral sins. They sometimes commit minor sins, but they will be forgiven these minor sins and covered from exposure, as Allah mentioned in another Ayah;

إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَـتِكُمْ وَنُدْخِلْكُمْ مُّدْخَلاً كَرِيماً

(If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins, and admit you to a Noble Entrance.)(4:31) Allah said here,

الَّذِينَ يَجْتَنِبُونَ كَبَـئِرَ الإِثْمِ وَالْفَوَحِشَ إِلاَّ اللَّمَمَ

(Those who avoid great sins and Al-Fawahish (immoral sins) except Al-Lamam), Al-Lamam means, small faults and minor errors. Imam Ahmad recorded that Ibn \`Abbas said, "I have not seen anything that resembles Al-Lamam better than the Hadith that Abu Hurayrah narrated from the Prophet ,

«إِنَّ اللهَ تَعَالَى كَتَبَ عَلَى ابْنِ آدَمَ حَظَّهُ مِنَ الزِّنَا، أَدْرَكَ ذلِكَ لَا مَحَالَةَ، فَزِنَا الْعَيْنِ النَّظَرُ، وَزِنَا اللِّسَانِ النُّطْقُ، وَالنَّفْسُ تَتَمَنَّى وَتَشْتَهِي، وَالْفَرْجُ يُصِدِّقُ ذلِكَ أَوْ يُكَذِّبُه»

(Verily, Allah the Exalted has decreed for the Son of Adam his share of Zina and he will certainly earn his share. The Zina of the eye is by looking, the Zina of the tongue is by talking and the heart wishes and lusts, but the sexual organ either substantiates all this or not.)" This Hadith is recorded in the Two Sahihs. Ibn Jarir recorded that Ibn Mas\`ud said, "The eyes commit Zina by looking, the lips by kissing, the hands by transgressing, the feet by walking, and the sexual organ either materializes all of this or not. When one commits sexual intercourse, he will be someone who committed Zina. Otherwise, it is Al-Lamam." Masruq and Ash-Sha\`bi also held the same view. \`Abdur-Rahman bin Nafi\`, who is also known as Ibn Lubabah At-Ta'ifi, said, "I asked Abu Hurayrah about Allah's statement,

إِلاَّ اللَّمَمَ

(except the Lamam), and he said, \`It pertains to kissing, winking one's eye, looking and embracing. When the sexual organ meets the sexual organ in intercourse then Ghusl is obligatory, and that is Zina."

## Encouraging Repentance and forbidding Claims of Purity for Oneself

Allah's statement,

إِنَّ رَبَّكَ وَسِعُ الْمَغْفِرَةِ

(verily, your Lord is of vast forgiveness.) asserts that His Mercy encompasses everything, and His forgiveness entails every type of sin, if one repents,

قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعاً إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

(Say: "O My servants who have transgressed against them- selves! Despair not of the mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.") (39:53) Allah said,

هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُمْ مِّنَ الاٌّرْضِ

(He knows you well when He created you from the earth,) Allah says, \`He was and still is the All-Knowing Whose knowledge encompasses your affairs, statements and all of the actions that will be committed by you, even when He created your father \`Adam from the earth and took his offspring from his loin, as small as ants. He then divided them into two groups, a group destined for Paradise and a group to Hellfire,'

وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَـتِكُمْ

(and when you were fetuses in your mothers' wombs.) when He commanded the angel to record one's provisions, age, actions and if he would be among the miserable or the happy. Allah said,

فَلاَ تُزَكُّواْ أَنفُسَكُمْ

(So, ascribe not purity to yourselves.) forbidding one from ascribing purity and praising himself and thinking highly of his actions,

هُوَ أَعْلَمُ بِمَنِ اتَّقَى

(He knows best him who has Taqwa.) Allah said in another Ayah,

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُمْ بَلِ اللَّهُ يُزَكِّى مَن يَشَآءُ وَلاَ يُظْلَمُونَ فَتِيلاً

(Have you not seen those who claim sanctity for themselves. Nay, but Allah sanctifies whom He wills, and they will not be dealt with unjustly, even equal to the extent of a Fatil.) (4:49) In his Sahih, Muslim recorded that Muhammad bin \`Amr bin \`Ata said, "I called my daughter, Barrah (the pious one), and Zaynab bint Abu Salamah said to me, \`The Messenger of Allah forbade using this name. I was originally called Barrah and he said,

«لَا تُزَكُّوا أَنْفُسَكُمْ، إِنَّ اللهَ أَعْلَمُ بِأَهْلِ الْبِرِّ مِنْكُم»

(Do not ascribe purity to yourselves; Allah knows best who the pious people among you are)' They said, \`What should we call her' He said,

«سَمُّوهَا زَيْنَب»

(Call her Zaynab.)" Imam Ahmad recorded a Hadith from \`Abdur-Rahman bin Abi Bakrah, from his father who said, "A man praised another man before the Prophet . The Messenger of Allah said,

«وَيْلَكَ قَطَعْتَ عُنُقَ صَاحِبِكَ مرارًا إِذَا كَانَ أَحَدُكُمْ مَادِحًا صَاحِبَهُ لَا مَحَالَةَ، فَلْيَقُلْ: أَحْسِبُ فُلَانًا وَاللهُ حَسِيبُهُ، وَلَا أُزَكِّي عَلَى اللهِ أَحَدًا، أَحْسِبُهُ كَذَا وَكَذَا، إِنْ كَانَ يَعْلَمُ ذلِك»

(Woe to you, you have cut off the neck of your friend! (He repeated this) If one of you must praise a friend of his, let him say, "I think that so-and-so is this and that; Allah knows best about him and I will never purify anyone before Allah," if he knows his friend to be as he is describing him.)" Al-Bukhari, Muslim, Abu Dawud and Ibn Majah collected this Hadith. Imam Ahmad recorded that Hammam bin Al-Harith said, "A man came before \`Uthman bin \`Affan and praised him. Al-Miqdad bin Al-Aswad started throwing sand in the face of that man, saying, \`The Messenger of Allah ordered us to throw sand in their faces when we see those who praise."' Muslim and Abu Dawud also collected this Hadith.


ayah_text: Those who avoid the major sins and immoralities, only committing slight ones. Indeed, your Lord is vast in forgiveness. He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim yourselves to be pure; He is most knowing of who fears Him.

ayah_text_ar: ٱلَّذِينَ يَجْتَنِبُونَ كَبَـٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ ۚ إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَـٰتِكُمْ ۖ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ


ayah_text: Have you seen the one who turned away

ayah_text_ar: أَفَرَءَيْتَ ٱلَّذِى تَوَلَّىٰ

ayah_tafsir:
## Chastising Those Who disobey Allah and stop giving Charity

Allah the Exalted chastises those who turn away from His obedience,

فَلاَ صَدَّقَ وَلاَ صَلَّى \- وَلَـكِن كَذَّبَ وَتَوَلَّى

(So he (the disbeliever) neither believed nor prayed! But on the contrary, he belied and turned away!)(75:31-32),

وَأَعْطَى قَلِيلاً وَأَكْدَى

(And gave a little, then stopped) Ibn \`Abbas said, "Gave a little, then stopped giving." Similar was said by Mujahid, Sa\`id bin Jubayr, \`Ikrimah, Qatadah and several others. \`Ikrimah and Sa\`id said: "Like the case of a people who dig a well, during the course of which they find a rock preventing them from completing their work. So they say, \`We are finished' and they abandon the work." Allah's statement,

أَعِنْدَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَىٰ

(Is with him the knowledge of the Unseen so that he sees) means, does this person, who stopped giving for fear of poverty and ended his acts of charity have knowledge of the Unseen and thus knows that if he does not stop giving, his wealth will go away No. Such a person has stopped giving in charity for righteous causes and did not keep relations with kith and kin because of his miserliness, being stingy and out of fear of poverty. The Prophet said in a Hadith,

«أَنْفِقْ بِلَالُ، وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا»

(O Bilal, spend and fear not less provisions from the Owner of the Thone.) Allah the Exalted and Most honored said,

وَمَآ أَنفَقْتُمْ مِّن شَىْءٍ فَهُوَ يُخْلِفُهُ وَهُوَ خَيْرُ الرَّازِقِينَ

(And whatsoever you spend of anything (in Allah's cause), He will replace it. And He is the Best of providers.)(34:39)

## The Meaning of \`fulfilled

Allah the Exalted said,

أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَى \- وَإِبْرَهِيمَ الَّذِى وَفَّى

(Or is he not informed with what is in the Suhuf of Musa. And of Ibrahim who fulfilled), Sa\`id bin Jubayr and Ath-Thawri said it means: "Conveyed all that he was ordered to convey." Ibn \`Abbas said about:

وَفَّى

(fulfilled) "He delivered all that Allah ordered him to deliver." Sa\`id bin Jubayr said about:

وَفَّى

(fulfilled), "What he was ordered." Qatadah said about:

وَفَّى

(fulfilled), "He obeyed Allah and delivered His Message to His creatures." This is the view preferred by Ibn Jarir because it includes the statement before it and supports it. Allah said,

وَإِذِ ابْتَلَى إِبْرَهِيمَ رَبُّهُ بِكَلِمَـتٍ فَأَتَمَّهُنَّ قَالَ إِنِّى جَـعِلُكَ لِلنَّاسِ إِمَامًا

(And (remember) when the Lord of Ibrahim tried him with (certain) commands, which he fulfilled. He said: "Verily, I am going to make you an Imam (a leader) for mankind.")(2:124) Therefore, Ibrahim fulfilled all the commands of his Lord, stayed away from all the prohibitions, and conveyed Allah's Message in its entirety. Therefore, he is worthy of being made a leader for mankind in all of his affairs, statements and actions. Allah the Exalted said,

ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

(Then, We have sent the revelation to you (saying): "Follow the religion of Ibrahim, a Hanif, and he was not of the idolators.")(16:123)

## None shall carry the Burden of Any Other on the Day of Resurrection

Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,

أَلاَّ تَزِرُ وَزِرَةٌ وِزْرَ أُخْرَى

(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states

وَإِن تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لاَ يُحْمَلْ مِنْهُ شَىْءٌ وَلَوْ كَانَ ذَا قُرْبَى

(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,

وَأَن لَّيْسَ لِلإِنسَـنِ إِلاَّ مَا سَعَى

(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,

«إِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: مِنْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ، أَوْ صَدَقَةٍ جَارِيَةٍ مِنْ بَعْدِهِ، أَوْ عِلْمٍ يُنْتَفَعُ بِه»

(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,

«إِنَّ أَطْيَبَ مَا أَكَلَ الرَّجُلُ مِنْ كَسْبِهِ، وَإِنَّ وَلَدَهُ مِنْ كَسْبِه»

(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,

إِنَّا نَحْنُ نُحْىِ الْمَوْتَى وَنَكْتُبُ مَاَ قَدَّمُواْ وَءَاثَارَهُمْ

(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,

«مَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنِ اتَّبَعَهُ، مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْئًا»

(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,

وَأَنَّ سَعْيَهُ سَوْفَ يُرَى

(And that his deeds will be seen.) meaning, on the Day of Resurrection,

وَقُلِ اعْمَلُواْ فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَى عَـلِمِ الْغَيْبِ وَالشَّهَـدَةِ فَيُنَبِّئُكُمْ بِمَا كُنتُمْ تَعْمَلُونَ

(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.")(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,

ثُمَّ يُجْزَاهُ الْجَزَآءَ الأَوْفَى

(Then he will be recompensed with a full and the best recompense.)


ayah_text: And gave a little and then refrained?

ayah_text_ar: وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰٓ


ayah_text: Does he have knowledge of the unseen, so he sees?

ayah_text_ar: أَعِندَهُۥ عِلْمُ ٱلْغَيْبِ فَهُوَ يَرَىٰٓ


ayah_text: Or has he not been informed of what was in the scriptures of Moses

ayah_text_ar: أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَىٰ


ayah_text: And of Abraham, who fulfilled his obligations -

ayah_text_ar: وَإِبْرَٰهِيمَ ٱلَّذِى وَفَّىٰٓ


ayah_text: That no bearer of burdens will bear the burden of another

ayah_text_ar: أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ


ayah_text: And that there is not for man except that good for which he strives

ayah_text_ar: وَأَن لَّيْسَ لِلْإِنسَـٰنِ إِلَّا مَا سَعَىٰ


ayah_text: And that his effort is going to be seen -

ayah_text_ar: وَأَنَّ سَعْيَهُۥ سَوْفَ يُرَىٰ


ayah_text: Then he will be recompensed for it with the fullest recompense

ayah_text_ar: ثُمَّ يُجْزَىٰهُ ٱلْجَزَآءَ ٱلْأَوْفَىٰ