ayah_text: The bedouins say, "We have believed." Say, "You have not yet believed; but say instead, 'We have submitted,' for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful."

ayah_text_ar: ۞ قَالَتِ ٱلْأَعْرَابُ ءَامَنَّا ۖ قُل لَّمْ تُؤْمِنُوا۟ وَلَـٰكِن قُولُوٓا۟ أَسْلَمْنَا وَلَمَّا يَدْخُلِ ٱلْإِيمَـٰنُ فِى قُلُوبِكُمْ ۖ وَإِن تُطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ لَا يَلِتْكُم مِّنْ أَعْمَـٰلِكُمْ شَيْـًٔا ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

ayah_tafsir:
## There is a Difference between a Believer and a Muslim

Allah chastises the bedouins who, when they embraced Islam, claimed for themselves the grade of faithful believers. However, Faith had not yet firmly entered their hearts,

قَالَتِ الاٌّعْرَابُ ءَامَنَّا قُل لَّمْ تُؤْمِنُواْ وَلَـكِن قُولُواْ أَسْلَمْنَا وَلَمَّا يَدْخُلِ الايمَـنُ فِى قُلُوبِكُمْ

(The bedouins say: "We believe." Say: "You do not believe, but say, \`We have submitted,' for Faith has not yet entered your hearts...") This honorable Ayah provides proof that Faith is a higher grade than Islam, according to the scholars of the Ahl us-Sunnah wal-Jama\`ah. This is also demostrated in the Hadith of Jibril, peace be upon him, when he questioned the Prophet about Islam, then Iman then Ihsan. Thus moving the general matter to one more specific, then even more specific. Imam Ahmad recorded that \`Amir bin Sa\`d bin Abi Waqqas said, "The Messenger of Allah gave (something to) some men and did not give one of them. Sa\`d said, \`O Allah's Messenger, you gave to so-and-so and so-and-so. However, you gave nothing to so-and-so, even though he is a believer.' The Prophet said,

«أَوْ مُسْلِمٌ؟»

(Or say, a Muslim.) Sa\`d repeated his statement thrice each time the Prophet answered,

«أَوْ مُسْلِمٌ؟»

(Or say, a Muslim.) The Prophet then said,

«إِنِّي لَأُعْطِي رِجَالًا وَأَدَعُ مَنْ هُوَ أَحَبَّ إِلَيَّ مِنْهُمْ،فَلَمْ أُعْطِهِ شَيْئًا مَخَافَةَ أَنْ يُكَبُّوا فِي النَّارِ عَلَى وُجُوهِهِم»

(I might give some men and give nothing to others, even though the latter are dearer to me than the former. I do not give them things for fear that they might be thrown on their faces in the Fire.)" This Hadith is recorded in the Two Sahihs. Therefore, the Prophet made a distinction between the grade of believer and the grade of Muslim, indicating that Iman is a more exclusive grade than Islam. I mentioned this subject in detail supported by evidence, in the beginning of the explanation of the chapter on Iman in Sahih Al-Bukhari, all praise is due to Allah and all the favors are from Him. So this proves that the bedouins whom the Ayah mentioned were not hypocrites, rather they were Muslims in whose hearts Faith was not yet firmly established. They claimed a higher grade for themselves than the grade that they earned, and they were taught a lesson as a consequence. This meaning agrees with the meaning given by Ibn \`Abbas, Ibrahim An-Nakha\`i, Qatadah and that preferred by Ibn Jarir. These bedouins were taught a lesson,

قُل لَّمْ تُؤْمِنُواْ وَلَـكِن قُولُواْ أَسْلَمْنَا وَلَمَّا يَدْخُلِ الايمَـنُ فِى قُلُوبِكُمْ

(Say: "You do not believe, but say \`We are Muslims,' for Faith has not yet entered your hearts...") meaning, \`you have not yet achieved the reality of Faith.' Allah the Exalted said,

وَإِن تُطِيعُواْ اللَّهَ وَرَسُولَهُ لاَ يَلِتْكُمْ مِّنْ أَعْمَـلِكُمْ شَيْئاً

(But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds...) \`He will not decrease any of your rewards,' as Allah said;

وَمَآ أَلَتْنَـهُمْ مِّنْ عَمَلِهِم مِّن شَىْءٍ

(We shall not decrease the reward of their deeds in anything.) (52:21) Allah said:

إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

(Verily, Allah is Oft-Forgiving, Most Merciful.) for those who repent and return to Him. Allah's statement,

إِنَّمَا الْمُؤْمِنُونَ

(Only those are the believers), who have perfect Faith,

الَّذِينَ ءَامَنُواْ بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُواْ

(who have believed in Allah and His Messenger, and afterward doubt not) They do not have doubts and their Faith was not shaken. Rather, their Faith remained on conviction,

وَجَـهَدُواْ بِأَمْوَلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ اللَّهِ

(but strive for the cause of Allah with their wealth and their lives) meaning, they gladly gave away their life and the most precious of their wealth in obedience to Allah as a means of seeking His pleasure,

أُوْلَـئِكَ هُمُ الصَّـدِقُونَ

(Those! They are the truthful. ) \`in their statement if they say that they are believers, unlike some bedouins who are faithful only by words outwardly!' Allah said,

قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ

(Say: "Will you inform Allah of your religion...") \`will you inform Allah of what is in your hearts,'

وَاللَّهُ يَعْلَمُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ

(while Allah knows all that is in the heavens and all that is on the earth,) Nothing in the heavens and earth, even the weight of a speck of dust, all that is bigger or smaller, ever escapes His observation,

وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

(and Allah is All-Aware of everything.) Allah said,

يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُواْ قُل لاَّ تَمُنُّواْ عَلَىَّ إِسْلَـمَكُمْ

(They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me...") meaning the bedouins who considered embracing Islam, following and supporting the Messenger as a favor to him. Allah the Exalted refuted their false statement,

قُل لاَّ تَمُنُّواْ عَلَىَّ إِسْلَـمَكُمْ

(Say: "Do not count your Islam as a favor to me...") \`for the benefit of your Islam will only be yours, and this is a favor from Allah to you,'

بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَداكُمْ لِلايمَـنِ إِنُ كُنتُمْ صَـدِقِينَ

(Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.) \`in your claim that you are believers.' The Prophet said to the Ansar on the day of the battle of Hunayn,

«يَا مَعْشَرَ الْأَنْصَارِ أَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللهُ بِي؟ وَكُنْتُمْ مُتَفَرِّقِينَ فَأَلَّفَكُمُ اللهُ بِي؟ وَكُنْتُمْ عَالَةً فَأَغْنَاكُمُ اللهُ بِي؟»

(O Ansar! Have I not found you astray and Allah guided you through me Were you not divided and Allah united you around me Were you not poor and Allah gave you riches through me) Whenever the Prophet asked them any of these questions, they would reply, "Allah and His Messenger have most favored us." Al-Hafiz Abu Bakr Al-Bazzar recorded that Ibn \`Abbas said, "Banu Asad came to the Messenger of Allah and said, \`O Allah's Messenger! We embraced Islam, and before that, the Arabs fought against you, yet we did not fight against you.' The Messenger of Allah said,

«إِنَّ فِقْهَهُمْ قَلِيلٌ وَإِنَّ الشَّيْطَانَ يَنْطِقُ عَلَى أَلْسِنَتِهِم»

(Verily, they understand but little and the Shaytan speaks through their words.) This Ayah was later revealed,

يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُواْ قُل لاَّ تَمُنُّواْ عَلَىَّ إِسْلَـمَكُمْ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَداكُمْ لِلايمَـنِ إِنُ كُنتُمْ صَـدِقِينَ

(They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me." Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.")"' Then Allah reminds that He has complete knowledge of all creations and that He sees them all;

إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَـوَتِ وَالاٌّرْضِ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ

(Verily, Allah knows the Unseen of the heavens and the earth. And Allah is the All-Seer of what you do.) This is the end of the Tafsir of Surat Al-Hujurat. Verily, all praise is due to Allah, all the favors are from Him, and from Him comes the success and protection from error.


ayah_text: The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful.

ayah_text_ar: إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ ثُمَّ لَمْ يَرْتَابُوا۟ وَجَـٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلصَّـٰدِقُونَ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_name_english: Al-Hujurat

surah_name_arab: الحجرات

surah_revelation_place: Madinah

surah_meaning: The Rooms

surah_type: medinan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: Say, "Would you acquaint Allah with your religion while Allah knows whatever is in the heavens and whatever is on the earth, and Allah is Knowing of all things?"

ayah_text_ar: قُلْ أَتُعَلِّمُونَ ٱللَّهَ بِدِينِكُمْ وَٱللَّهُ يَعْلَمُ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ


ayah_text: They consider it a favor to you that they have accepted Islam. Say, "Do not consider your Islam a favor to me. Rather, Allah has conferred favor upon you that He has guided you to the faith, if you should be truthful."

ayah_text_ar: يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا۟ ۖ قُل لَّا تَمُنُّوا۟ عَلَىَّ إِسْلَـٰمَكُم ۖ بَلِ ٱللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَىٰكُمْ لِلْإِيمَـٰنِ إِن كُنتُمْ صَـٰدِقِينَ


ayah_text: Indeed, Allah knows the unseen aspects of the heavens and the earth. And Allah is Seeing of what you do.

ayah_text_ar: إِنَّ ٱللَّهَ يَعْلَمُ غَيْبَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ وَٱللَّهُ بَصِيرٌۢ بِمَا تَعْمَلُونَ


ayah_text: Qaf. By the honored Qur'an...

ayah_text_ar: قٓ ۚ وَٱلْقُرْءَانِ ٱلْمَجِيدِ

ayah_tafsir:
## Which was revealed in Makkah

## The Beginning of the Mufassal Section of the Qur'an

This Surah is the first Surah in the Mufassal section of the Qur'an, according to the correct view. It is said that the Mufassal starts with Surat Al-Hujurat. Some common people say that the Mufassal starts with Surah \`Amma An-Naba, (chapter 78), however, this is not true because none of the respected scholars ever supported this opinion. Aws (bin Hudhayfah) said; "I asked the Companions of Allah's Messenger () how they divided the Qur'an. They said; \`Three, five, seven, nine, eleven, thirteen, and the Mufassal section as one.' " This was recorded by Ibn Majah and Imam Ahmad. If one counts forty-eight Surahs, the next Surah will be Surah Qaf. The details are as follows: The first three Surahs are Al-Baqarah (chapter 2), Al \`Imran (3), then An-Nisa' (4). The five are Al-Ma'idah (5), Al-An\`am (6), Al-A\`raf (7), Al-Anfal (8) and Bara'ah (or At-Tawbah) (9). The seven next Surahs are Surah Yunus (10), Hud (11), Yusuf (12), Ar-Ra\`d (13), Ibrahim (14), Al-Hijr (15) and An-Nahl (16). The nine next Surahs are, Subhan (or Al-Isra' (17), Al-Kahf (18), Maryam (19), Ta Ha (20), Al-Anbiya' (21), Al-Hajj (22), Al-Mu\`minun (23), An-Nur (24) and Al-Furqan (25). The next eleven Surahs are Surat Ash-Shu\`ara (26), An-Naml (27), Al-Qasas (28), Al-\`Ankabut (29), Ar-Rum (30), Luqman (31), Alif Lam Mim As-Sajdah (32), Al-Ahzab (33), Saba' (34), Fatir (35) and Ya Sin (36). The next thirteen are Surat As-Saffat (37), Sad (38), Az-Zumar (39), Ghafir (40), Ha Mim As-Sajdah (or Fussilat) (41), Ash-Shura (42), Az-Zukhruf (43), Ad-Dukhan (44), Al-Jathiyah (45), Al-Ahqaf (46), Al-Qital (or Muhammad) (47), Al-Fath (48) and Al-Hujurat (49). After that comes the Mufassal section, according to the Companions, may Allah be pleased with them all. Therefore, Surah Qaf (chapter 50) is the first of the Mufassal, just as we stated, and all praise is due to Allah and all favors are from Him.

## The Virtues of Surah Qaf

Imam Ahmad recorded that \`Umar bin Al-Khattab asked Abu Waqid Al-Laythi, "What did the Prophet recite during the \`Id Prayer" Abu Waqid said, "Surah Qaf and Surat Iqtarabat i.e. Surat Al-Qamar (54)." Muslim and the Four Collectors of the Sunan collected this Hadith. Imam Ahmad recorded that Umm Hisham bint Harithah said, "For around two years, or a year and a part of another year, our oven and the oven of the Prophet was one and the same. I memorized Surah,

ق وَالْقُرْءَانِ الْمَجِيدِ

(Qaf. By the Glorious Qur'an.) from the tongue of the Messenger of Allah who used to recite it every Friday while standing on the Minbar delivering the Friday sermon to the people." Muslim collected this Hadith. Abu Dawud also recorded that the daughter of Al-Harith bin An-Nu\`man said, "I only memorized Surah Qaf from the mouth of the Messenger of Allah who used to recite it in every Friday Khutbah. Our oven and the oven of the Messenger was one and the same." Muslim and An-Nasa'i collected this Hadith. Therefore, the Messenger of Allah used to recite this Surah during large gatherings such as the \`Ids and during Friday sermons. He did so because this Surah contains news of the beginning of creation, Resurrec- tion, the Return, Standing (before Allah), the Reckoning, Paradise, the Fire, Allah's reward and punishment, lessons of encouragement, and lessons of discouragement. Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

ق

(Qaf.) which is one of the letters of the alphabet that are mentioned in the beginning of some Surahs, such as,

ص

(Sad.) (38:1)

ن

(Nun. ) (68:1)

الم

(Alif Lam Mim.) (2:1),

حـم

(Ha Mim.) (40:1), and

طس

(Ta Sin) (28:1) and etc., Mujahid and several others said this. We also discussed this in the beginning of the explanation of Surat Al-Baqarah, and therefore, it is not necessary to repeat it here.

## The Disbelievers wonder at the Message and Resurrection Allah said,

وَالْقُرْءَانِ الْمَجِيدِ

(By the Glorious Qur'an.) means by the Honorable and Great Qur'an, which,

لاَّ يَأْتِيهِ الْبَـطِلُ مِن بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ

(Falsehood cannot come to it from before it or behind it: (it is) sent down by the All-Wise, Worthy of all praise.)(41:42) The subject of the oath contained in this Ayah is specified afterwards, even though it does not appear by word, emphasizing prophethood, resurrection and affirming that they are true. There are similar kinds of oaths in the Qur'an, whose subject is included in the meaning but not by word, such as,

ص وَالْقُرْءَانِ ذِى الذِّكْرِ \- بَلِ الَّذِينَ كَفَرُواْ فِى عِزَّةٍ وَشِقَاقٍ

(Sad. By the Qur'an full of reminding. Nay, those who disbelieve are in false pride and opposition.)(38:1-2) Allah said here,

ق وَالْقُرْءَانِ الْمَجِيدِ \- بَلْ عَجِبُواْ أَن جَآءَهُمْ مُّنذِرٌ مِّنْهُمْ فَقَالَ الْكَـفِرُونَ هَـذَا شَىْءٌ عَجِيبٌ

(Qaf. By the Glorious Qur'an. Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!") They wondered at the wisdom behind sending a Messenger who is a human being. Allah the Exalted and Most Honored said in another Ayah

أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَى رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ

(Is it a wonder for mankind that We have sent Our revelation to a man from among themselves (saying): "Warn mankind.") (10:2), meaning, this is not strange, for Allah chooses Messengers from angels and humans. Allah the Exalted and Most Honored mentioned that the disbelievers also wondered about the Resurrection and discounted its coming,

أَءِذَا مِتْنَا وَكُنَّا تُرَاباً ذَلِكَ رَجْعُ بَعِيدٌ

(When we are dead and have become dust. That is a far return.) They said, \`after we die, disintegrate, with our organs torn apart and we become dust, how can we be brought back to our original shape and bodies,'

ذَلِكَ رَجْعُ بَعِيدٌ

(That is a far return.) \`it is not likely that it will ever occur.' They thought that Resurrection was far from happening and will never occur. Allah the Exalted responded to their statement by saying,

قَدْ عَلِمْنَا مَا تَنقُصُ الاٌّرْضَ مِنْهُمْ

(We know that which the earth takes of them.) meaning, \`We know what the earth consumes of their dead bodies.' Where and how the bodies disintegrated, what they turned into and how they have become, all of this is never absent from Allah's knowledge.

وَعِندَنَا كِتَـبٌ حَفِيظٌ

(and with Us is a Book preserved,) \`that keeps all records. Therefore, Our knowledge is encompassing and the Book of decrees has everything precisely recorded in it. Al-\`Awfi narrated that \`Abdullah bin \`Abbas commented on the statement of Allah the Exalted,

قَدْ عَلِمْنَا مَا تَنقُصُ الاٌّرْضَ مِنْهُمْ

(We know that which the earth takes of them,) "It refers to what the earth consumes of their flesh, skin, bones and hair." A similar view was recorded from Mujahid, Qatadah, Ad-Dahhak and several others. Allah, the Exalted and Most Honored, explained the reason behind their disbelief, rebellion and discounting the possibility of what is truly possible,

بَلْ كَذَّبُواْ بِالْحَقِّ لَمَّا جَآءَهُمْ فَهُمْ فِى أَمْرٍ مَّرِيجٍ

(Nay, but they have denied the truth when it has come to them, so they are in a Marij state.) This is the state of all those who defy the Truth: whatever they say and utter after denying the Truth, is utterly false. Marij means, in disarray, in a confused state and defying the characteristics of the Truth. Allah the Exalted said in another Ayah,

إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ \- يُؤْفَكُ عَنْهُ مَنْ أُفِكَ

(Certainly, you have different ideas. Turned aside therefrom is he who is turned aside.)(51:8-9)

surah_name_english: Qaf

surah_name_arab: ق

surah_revelation_place: Mecca

surah_meaning: The Letter Qaf

surah_type: meccan


ayah_text: But they wonder that there has come to them a warner from among themselves, and the disbelievers say, "This is an amazing thing.

ayah_text_ar: بَلْ عَجِبُوٓا۟ أَن جَآءَهُم مُّنذِرٌ مِّنْهُمْ فَقَالَ ٱلْكَـٰفِرُونَ هَـٰذَا شَىْءٌ عَجِيبٌ


ayah_text: When we have died and have become dust, we will return to life? That is a distant return."

ayah_text_ar: أَءِذَا مِتْنَا وَكُنَّا تُرَابًا ۖ ذَٰلِكَ رَجْعٌۢ بَعِيدٌ


ayah_text: We know what the earth diminishes of them, and with Us is a retaining record.

ayah_text_ar: قَدْ عَلِمْنَا مَا تَنقُصُ ٱلْأَرْضُ مِنْهُمْ ۖ وَعِندَنَا كِتَـٰبٌ حَفِيظٌۢ


ayah_text: But they denied the truth when it came to them, so they are in a confused condition.

ayah_text_ar: بَلْ كَذَّبُوا۟ بِٱلْحَقِّ لَمَّا جَآءَهُمْ فَهُمْ فِىٓ أَمْرٍ مَّرِيجٍ


ayah_text: Have they not looked at the heaven above them - how We structured it and adorned it and how it has no rifts?

ayah_text_ar: أَفَلَمْ يَنظُرُوٓا۟ إِلَى ٱلسَّمَآءِ فَوْقَهُمْ كَيْفَ بَنَيْنَـٰهَا وَزَيَّنَّـٰهَا وَمَا لَهَا مِن فُرُوجٍ

ayah_tafsir:
## Allah's Power and Ability over what is Greater than Resurrection

Allah the Exalted notifies the servants of His infinite power, which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discount,

أَفَلَمْ يَنظُرُواْ إِلَى السَّمَآءِ فَوْقَهُمْ كَيْفَ بَنَيْنَـهَا وَزَيَّنَّـهَا

(Have they not looked at the heaven above them, how We have made it and adorned it,) with lamps;

وَمَا لَهَا مِن فُرُوجٍ

(and there are no Furuj in it) i.e., clefts, according to Mujahid. Others said that Furuj means, rifts, or cracks. All these meanings are close to one another. Allah the Exalted and Most Honored said,

الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ طِبَاقًا مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ \- ثُمَّ اْرجِعِ البَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ البَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ

(Who has created the seven heavens one above another; you can see no fault in the creation of the Most Gracious. Then look again: "Can you see any rifts" Then look again and yet again, your sight will return to you in a state of humiliation and worn out.) (67:2-4) fatigued, unable to discover any imperfection or shortcomings. The statement of Allah the Exalted, the Blessed,

وَالاٌّرْضَ مَدَدْنَـهَا

(And the earth! We have spread it out, ) means, \`We made it spacious and spread it out,'

وَأَلْقَيْنَا فِيهَا رَوَسِيَ

(and set thereon Rawasi standing firm.) which are the mountains to save the earth from shaking along with its inhabitants,

وَأَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ بَهِيجٍ

(and We planted in it every lovely (Bahij) pair.) every kind and species of plant, fruit and vegetation,

وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ

(And of everything We have created pairs that you may reflect.)(51:49) Allah's saying \`Bahij', meaning a beautiful scene,

تَبْصِرَةً وَذِكْرَى لِكُلِّ عَبْدٍ مُّنِيبٍ

(An insight and a Reminder for every servant who turns to Allah in repentance.) Allah says that observing the creation of the heavens and earth and all the great things that He has placed in them provides insight, proof and a lesson for every penitent servant who submits in humbleness and repentance to Allah feeling fear, in awe of Him. Allah the Exalted said,

وَنَزَّلْنَا مِنَ السَّمَآءِ مَآءً مُّبَـرَكاً

(And We send down blessed water from the sky,) meaning beneficial,

فَأَنبَتْنَا بِهِ جَنَّـتٍ

(then We produce therewith Jannat), means special and public parks, gardens, etc.

وَحَبَّ الْحَصِيدِ

(and grain that are reaped) grains that are harvested for food and for storage for later use,

بَـسِقَـتٍ

(And date palms Basiqat,) meaning, tall and high, according to the explanation reported from Ibn \`Abbas, Mujahid, \`Ikrimah, Al-Hasan, Qatadah and As-Suddi. Allah said,

لَّهَا طَلْعٌ نَّضِيدٌ

(with arrranged clusters.) producing fruits arranged in clusters,

رِّزْقاً لِّلْعِبَادِ

(A provision for (Allah's) servants.) for (Allah's) creation,

وَأَحْيَيْنَا بِهِ بَلْدَةً مَّيْتاً

(And We give life therewith to a dead land.) this is the land that was barren. However, when rain falls upon it, it is stirred to life; it swells and produces all of the lovely pairs such as flowers and the like -- amazing on account of their beauty. All of this comes into existence after the land was without greenery, yet it was stirred back to life and became green. Indeed, this should provide proof of Resurrection after death and disintegration; thus Allah resurrects the dead. This sign of Allah's ability that is seen and witnessed is greater than the denial of those who discount the possibility of Resurrection. Allah the Exalted and Most Honored said in other Ayat,

لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ

(The creation of the heavens and the earth is indeed greater than the creation of mankind;) (40:57),

أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَن يُحْىِ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

(Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead Yes, He surely is Able to do all things.)(46:33) and,

وَمِنْ ءَايَـتِهِ أَنَّكَ تَرَى الاٌّرْضَ خَـشِعَةً فَإِذَآ أَنزَلْنَا عَلَيْهَا الْمَآءَ اهْتَزَّتْ وَرَبَتْ إِنَّ الَّذِى أَحْيَـهَا لَمُحْىِ الْمَوْتَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

(And among His signs (is this), that you see the earth barren; but when We send down water to it, it is stirred to life and growth. Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is Able to do all things.)(41:39)


ayah_text: And the earth - We spread it out and cast therein firmly set mountains and made grow therein something of every beautiful kind,

ayah_text_ar: وَٱلْأَرْضَ مَدَدْنَـٰهَا وَأَلْقَيْنَا فِيهَا رَوَٰسِىَ وَأَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍۭ بَهِيجٍ


ayah_text: Giving insight and a reminder for every servant who turns to Allah.

ayah_text_ar: تَبْصِرَةً وَذِكْرَىٰ لِكُلِّ عَبْدٍ مُّنِيبٍ


ayah_text: And We have sent down blessed rain from the sky and made grow thereby gardens and grain from the harvest

ayah_text_ar: وَنَزَّلْنَا مِنَ ٱلسَّمَآءِ مَآءً مُّبَـٰرَكًا فَأَنۢبَتْنَا بِهِۦ جَنَّـٰتٍ وَحَبَّ ٱلْحَصِيدِ


ayah_text: And lofty palm trees having fruit arranged in layers -

ayah_text_ar: وَٱلنَّخْلَ بَاسِقَـٰتٍ لَّهَا طَلْعٌ نَّضِيدٌ


ayah_text: As provision for the servants, and We have given life thereby to a dead land. Thus is the resurrection.

ayah_text_ar: رِّزْقًا لِّلْعِبَادِ ۖ وَأَحْيَيْنَا بِهِۦ بَلْدَةً مَّيْتًا ۚ كَذَٰلِكَ ٱلْخُرُوجُ


ayah_text: The people of Noah denied before them, and the companions of the well and Thamud

ayah_text_ar: كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَأَصْحَـٰبُ ٱلرَّسِّ وَثَمُودُ

ayah_tafsir:
## Reminding the Quraysh of the Destruction of earlier Disbelieving Nations

Allah the Exalted warns the disbelievers of Quraysh and reminds them of the punishment and painful torment that He sent in this life on their likes, who disbelieved before them. For instance, Allah the Exalted punished the people of Nuh by drowning them in the encompassing flood that touched all the people of earth. There is also the end that struck the people of Ar-Rass, and we mentioned their story before in Surat Al-Furqan,

وَثَمُودُوَعَادٌ وَفِرْعَوْنُ وَإِخْوَنُ لُوطٍ

(...and Thamud, and \`Ad, and Fir\`awn, and the brethren of Lut,) the people of Sadum (Sodom) and the surrounding areas, to whom Lut was sent. Allah the Exalted shook the earth beneath them and turned their area into a reeking lake, as stinking as the disbelief, tyranny and defiance of the Truth that they had,

وَأَصْحَـبُ الاٌّيْكَةِ

(And the Dwellers of Al-Aykah), they are the nation of Shu\`ayb, peace be upon him,

وَقَوْمُ تُّبَّعٍ

(and the people of Tubba\`), King of Yemen; we explained his story in the Tafsir of Surat Ad-Dukhan, and therefore, we do not need to repeat it here. All praise is due to Allah.

كُلٌّ كَذَّبَ الرُّسُلَ

(Everyone of them denied (their) Messengers,) means, all of these nations and their generations belied their respective Messenger, and whoever denies even one Messenger, is as if he has denied all Messengers. Allah the Exalted and Most Honored said,

كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ

(The people of Nuh denied the Messengers.)(26:105) even though only one Messenger was sent to them, and indeed, if all the Messengers were sent to them, they would have disbelieved in them as well. Allah said,

فَحَقَّ وَعِيدِ

(so My threat took effect.) meaning, the promise of torment and punishment that Allah delivered to them on account of their denial took effect. Therefore, all those who fear suffering the same end should be warned, especially since the latter have denied their Messenger, just as the former denied their Messenger.

## Repeating the Creation is Easier than originating It

Allah the Exalted said,

أَفَعَيِينَا بِالْخَلْقِ الاٌّوَّلِ

(Were We then tired with the first creation) meaning, \`did starting the creation bring fatigue to Us, so as to cause doubt in them that repeating the creation was not possible'

بَلْ هُمْ فِى لَبْسٍ مِّنْ خَلْقٍ جَدِيدٍ

(Nay, they are in confused doubt about a new creation.) meaning, \`starting the creation did not tire Us, and repeating it is even easier.' Allah the Exalted and Most Honored said,

وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ

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

وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ

قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلّ خَلْقٍ عَلِيمٌ-

(And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!")(36:78-79) aWe mentioned earlier a Hadith collected in the Sahih,

«يَقُولُ اللهُ تَعَالَى يُؤْذِينِي ابْنُ آدَمَ يَقُولُ: لَنْ يُعِيدَنِي كَمَا بَدَأَنِي. وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِه»

(Allah the Exalted said, "Son of \`Adam insults Me when he says, \`He will not resurrect me as He created me before!' But surely, originating creation is not easier for Me than reproducing it again.")


ayah_text: And 'Aad and Pharaoh and the brothers of Lot

ayah_text_ar: وَعَادٌ وَفِرْعَوْنُ وَإِخْوَٰنُ لُوطٍ


ayah_text: And the companions of the thicket and the people of Tubba'. All denied the messengers, so My threat was justly fulfilled.

ayah_text_ar: وَأَصْحَـٰبُ ٱلْأَيْكَةِ وَقَوْمُ تُبَّعٍ ۚ كُلٌّ كَذَّبَ ٱلرُّسُلَ فَحَقَّ وَعِيدِ


ayah_text: Did We fail in the first creation? But they are in confusion over a new creation.

ayah_text_ar: أَفَعَيِينَا بِٱلْخَلْقِ ٱلْأَوَّلِ ۚ بَلْ هُمْ فِى لَبْسٍ مِّنْ خَلْقٍ جَدِيدٍ


ayah_text: And We have already created man and know what his soul whispers to him, and We are closer to him than his jugular vein

ayah_text_ar: وَلَقَدْ خَلَقْنَا ٱلْإِنسَـٰنَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِۦ نَفْسُهُۥ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ ٱلْوَرِيدِ

ayah_tafsir:
## Allah encompasses and watches all of Man's Activity

Allah the Exalted affirms His absolute dominance over mankind, being their Creator and the Knower of everything about them. Allah the Exalted has complete knowledge of all thoughts that cross the mind of man, be they good or evil. In the Sahih, the Messenger of Allah said,

«إِنَّ اللهَ تَعَالَى تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَقُلْ أَوْ تَعْمَل»

(Verily, Allah the Exalted has forgiven my Ummah (Muslims) for what they talk (think) to themselves about, as long as they do not utter or implement it.) The statement of Allah the Exalted,

وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

(And We are nearer to him than his jugular vein.) means, His angels are nearer to man than his jugular vein. Those who explained \`We' in the Ayah to mean \`Our knowledge,' have done so to avoid falling into the idea of incarnation or indwelling; but these two creeds are false according to the consensus of Muslims. Allah is praised and glorified, He is far hallowed beyond what they ascribe to Him. The words of this Ayah do not need this explanation (that \`We' refers to \`Allah's knowledge'), for Allah did not say, \`and I am closer to him than his jugular vein.' Rather, He said,

وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

(And We are nearer to him than his jugular vein. ) just as He said in the case of dying persons,

وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَـكِن لاَّ تُبْصِرُونَ

(But We are nearer to him than you, but you see not.) (56:85), in reference to His angels (who take the souls). Allah the Exalted the Blessed said,

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَـفِظُونَ

(Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it.) (15:9) Therefore, the angels brought down the revelation, the Qur'an, by the leave of Allah, the Exalted, the Most Honored. Thus, the angels are closer to man than his own jugular vein, by the power and leave of Allah. Consequently, the angel touches mankind, just as the devil touches them, for the devil is as close to them as the blood that runs in their veins; just as Allah's Prophet , who is truthful and was told the truth, told us. Allah's statement here,

إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ

((Remember) that the two receivers receive,) in reference to the two angels who receive and record the deeds of mankind.

عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ

(one sitting on the right and one on the left.) means ready to note,

مَّا يَلْفِظُ

(whatever he utters), in reference to the human,

مِن قَوْلٍ

(of a word), means any word that he or she speaks,

إِلاَّ لَدَيْهِ رَقِيبٌ عَتِيدٌ

(but there is a watcher by him ready.) means, but there is a scribe whose job is to record it, leaving no word or movement unrecorded. Allah the Exalted said,

وَإِنَّ عَلَيْكُمْ لَحَـفِظِينَ \- كِرَاماً كَـتِبِينَ \- يَعْلَمُونَ مَا تَفْعَلُونَ

(But verily, over you (are appointed angels) to watch you, Kiraman (honorable) Katibin writing down (your deeds), they know all that you do.) (82:10-12) Therefore, the scribe records every word that is spoken, according to the explanation of Al-Hasan and Qatadah. This is also the apparent meaning of this Ayah. Imam Ahmad recorded that Bilal bin Al-Harith Al-Muzani said, "The Messenger of Allah said,

«إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَى مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ يَكْتُبُ اللهُ عَزَّ وَجَلَّ لَهُ بِهَا رِضْوَانَهُ إِلَى يَوْمِ يَلْقَاهُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَى مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ، يَكْتُبُ اللهُ تَعَالَى عَلَيْهِ بِهَا سَخَطَهُ إِلَى يَوْمِ يَلْقَاه»

(Verily, a man might utter a word that pleases Allah the Exalted, unaware of how highly it will be regarded, and on its account Allah the Exalted and Most Honored decrees His pleasure of him until the Day he meets Him. A man might indeed utter a word that angers Allah the Exalted, unaware of how dreadful it will be and on its account Allah the Exalted decrees for him His anger until the Day he meets Him.)" \`Alqamah used to say, "How many words did I not utter because of the Hadith that Bilal bin Al-Harith narrated." At-Tirmidhi, An-Nasa'i and Ibn Majah collected this Hadith. At-Tirmidhi said, "Hasan Sahih." There is a Hadith similar to this in the Sahih.

## Reminding Mankind of the Stupor of Death, the Blast of the Trumpet and the Day of Gathering

Allah the Exalted and Most High said,

وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ

(And the stupor of death will come in truth: "This is what you have been avoiding!") Allah the Exalted and Most Honored says, \`O mankind! This is the stupor of death that has come in truth; now, I have brought forth to you the certainty that you were disputing,'

ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ

(This is what you have been avoiding!), means, \`this is the end that you were trying to escape; it has come to you! Therefore, you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.' In the Sahih, the Prophet said, while wiping sweat from his face when the stupor of death overcame him,

«سُبْحَانَ اللهِ إِنَّ لِلْمَوْتِ لَسَكَرَات»

(Glory be to Allah! Verily, death has its stupor.) The Ayah,

ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ

(This is what you have been avoiding!) has two possible meanings. One of them is this: \`what you have been trying to avert, escape and flee from has come to you and resided in your home!' The second meaning is, \`you had no way of escaping or averting this end. ' At-Tabarani collected a Hadith in Al-Mu\`jam Al-Kabir from Samurah who said that the Messenger of Allah said,

«مَثَلُ الَّذِي يَفِرُّ مِنَ الْمَوْتِ مَثَلُ الثَّعْلَبِ تَطْلُبُهُ الْأَرْضُ بِدَيْن، فَجَاءَ يَسْعَى حَتْى إِذَا أُعْيِيَ وَأُسْهِرَ دَخَلَ جُحْرَهُ وَقَالَتْ لَهُ الْأَرْضُ: يَا ثَعْلَبُ، دَيْنِي. فَخَرَجَ وَلَهُ حُصَاصٌ، فَلَمْ يَزَلْ كَذلِكَ حَتَّى تَقَطَّعَتْ عُنُقُهُ وَمَات»

(The parable of whoever tries to avoid death is that of a fox that had a debt to pay to the earth. The fox went away and when he became tired and the time to sleep overtook him, he entered his den. The earth said to him, \`O fox! Pay my debt!' The fox went out howling and continued until his neck was cutoff, (i.e.,) he died.) This parable indicates that just as the fox had no way of escaping or avoiding the earth, likewise, man has no way of avoiding death. Allah the Exalted the Blessed said,

وَنُفِخَ فِى الصُّورِ ذَلِكَ يَوْمَ الْوَعِيدِ

(And the Trumpet will be blown -- that will be the Day of the threat.) Earlier we discussed the information about the blowing of the Trumpet, the fear that follows it, the death of everything and then resurrection, all this will occur on the Day of Resurrection. We also mentioned that the Messenger of Allah said in a Hadith,

«كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ، وَحَنَى جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَه»

(How can I feel comfort while the angel responsible for the Trumpet has placed the Trumpet to his mouth and lowered his forehead awaiting when he will be commanded (by Allah to blow in it)) They said, "O Allah's Messenger, what should we say" He said,

«قُولُوا حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيل»

(Say, "Allah is sufficient for us, and He is the best disposer of affairs.)" The Companions repeated this invocation, saying, "Allah is sufficient for us, and He is the best disposer of affairs (for us)." Allah said,

وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ

(And every person will come forth along with a Sa'iq and a Shahid.) meaning, an angel to drive him to the gathering place and an angel to bear witness against him with regards to his deeds. This is the apparent meaning of this honorable Ayah and it is the meaning that Ibn Jarir preferred. It was narrated from Yahya bin Rafi\`, the freed servant of Thaqif, that he heard \`Uthman bin \`Affan, may Allah be pleased with him, giving a speech in which he recited this Ayah,

وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ

(And every person will come forth along with a Sa'iq and a Shahid.) and then said, "A Sa'iq to drive every person to Allah the Exalted, and a Shahid to witness against him what he has done." The statement of Allah the Exalted,

لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَـذَا فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ

(Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day!) is directed at humanity. Allah said,

لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَـذَا

(Indeed you were heedless of this.), of this Day,

فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ

(Now We have removed from you, your covering, and sharp is your sight this Day!) \`your sight is now clear and strong.' Everyone, including the disbelievers, will have clear sight on the Day of Resurrec- tion. However, having sight will not be helpful to the dis- believers on that Day, for Allah the Exalted said,

أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا

(How clearly will they (disbelievers) see and hear, the Day when they will appear before Us!) (19:38), and,

وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَـلِحاً إِنَّا مُوقِنُونَ

(And if you only could see when the criminals hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back (to the world), that we will do righteous good deeds. Verily, we now believe with certainty.)(32:12)

وَقَالَ قَرِينُهُ هَـذَا مَا لَدَىَّ عَتِيدٌ \- أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ \- مَّنَّـعٍ لِّلْخَيْرِ مُعْتَدٍ مُّرِيبٍ \- الَّذِى جَعَلَ مَعَ اللَّهِ إِلَـهاً ءَاخَرَ فَأَلْقِيَـهُ فِى الْعَذَابِ الشَّدِيدِ \- قَالَ قرِينُهُ رَبَّنَا مَآ أَطْغَيْتُهُ وَلَـكِن كَانَ فِى ضَلَـلٍ بَعِيدٍ \- قَالَ لاَ تَخْتَصِمُواْ لَدَىَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ


ayah_text: When the two receivers receive, seated on the right and on the left.

ayah_text_ar: إِذْ يَتَلَقَّى ٱلْمُتَلَقِّيَانِ عَنِ ٱلْيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ


ayah_text: Man does not utter any word except that with him is an observer prepared to record.

ayah_text_ar: مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ


ayah_text: And the intoxication of death will bring the truth; that is what you were trying to avoid.

ayah_text_ar: وَجَآءَتْ سَكْرَةُ ٱلْمَوْتِ بِٱلْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ


ayah_text: And the Horn will be blown. That is the Day of carrying out the threat.

ayah_text_ar: وَنُفِخَ فِى ٱلصُّورِ ۚ ذَٰلِكَ يَوْمُ ٱلْوَعِيدِ


ayah_text: And every soul will come, with it a driver and a witness.

ayah_text_ar: وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ


ayah_text: It will be said, "You were certainly in unmindfulness of this, and We have removed from you your cover, so your sight, this Day, is sharp."

ayah_text_ar: لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَـٰذَا فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ ٱلْيَوْمَ حَدِيدٌ


ayah_text: And his companion, the angel, will say, "This record is what is with me, prepared."

ayah_text_ar: وَقَالَ قَرِينُهُۥ هَـٰذَا مَا لَدَىَّ عَتِيدٌ

ayah_tafsir:
## The Angel will bear Witness; Allah commands that the Disbeliever be thrown into the Fire

Allah the Exalted states that the scribe angel, who is entrusted with recording the deeds of mankind, will testify against him or her about the deeds he or she did on the Day of Resurrection. He will say,

هَـذَا مَا لَدَىَّ عَتِيدٌ

("Here is (his record) ready with me!"), here it is prepared and completed without addition or deletion. This is when Allah the Exalted will judge the creation with fairness, saying,

أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ

(Both of you throw into Hell every stubborn disbeliever.) It appears that Allah will say these words to the Sa'iq and Shahid angels; the Sa'iq drove him to the grounds where Reckoning is held and the Shahid testified. Allah the Exalted will order them to throw him in the fire of Jahannam, and worse it is as a destination,

أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ

(Both of you throw into Hell every stubborn disbeliever.) meaning, whose disbelief and denial of truth was horrendous, who used to stubbornly reject the truth, knowingly contradicting it with falsehood,

مَّنَّـعٍ لِّلْخَيْرِ

(Hinderer of good,) meaning for he did not fulfill the duties he was ordered, nor was he dutiful, keeping ties to kith and kin nor giving charity,

مُعْتَدٍ

(transgressor,) meaning, he transgresses the limits in spending. Qatadah commented, "He is a transgressor in his speech, behavior and affairs." Allah said,

مُرِيبٍ

(doubter,) meaning, he doubts and raises doubts in those who scrutinize his behavior,

الَّذِى جَعَلَ مَعَ اللَّهِ إِلَـهاً ءَاخَرَ

(who set up another god with Allah.) meaning, he associated others with Allah and worshipped others besides Him,

فَأَلْقِيَـهُ فِى الْعَذَابِ الشَّدِيدِ

(Then both of you cast him in the severe torment.) Imam Ahmad recorded that Abu Sa\`id Al-Khudri said that the Prophet said,

«يَخْرُجُ عُنُقٌ مِنَ النَّارِ يَتَكَلَّمُ يَقُولُ: وُكِّلْتُ الْيَوْمَ بِثَلَاثَةٍ: بِكُلِّ جَبَّارٍ عَنِيدٍ، وَمَنْ جَعَلَ مَعَ اللهِ إِلهًا آخَرَ، وَمَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ، فَتَنْطَوِي عَلَيْهِمْ فَتَقْذِفُهُمْ فِي غَمَرَاتِ جَهَنَّم»

(A neck from the Fire will appear and will speak saying, "Today, I have been entrusted with three: Every obstinate tyrant, everyone who ascribed another god with Allah, and he who took a life without right." The neck will then close in on them and throw them in the midst of Jahannam.)"

## Man and Devil dispute before Allah

Allah's saying;

قَالَ قرِينُهُ

(His companion will say), refers to the devil who is entrusted to every man, according to \`Abdullah bin \`Abbas, Mujahid, Qatadah and several othes. He will say,

رَبَّنَا مَآ أَطْغَيْتُهُ

(Our Lord! I did not push him to transgression,) meaning, the devil will say this about the human who came on the Day of Resurrection as a disbeliever. The devil will disown him, saying,

رَبَّنَا مَآ أَطْغَيْتُهُ

(Our Lord! I did not push him to transgression) meaning, "I did not lead him astray,"

وَلَـكِن كَانَ فِى ضَلَـلٍ بَعِيدٍ

(but he was himself in error far astray.) meaning, he himself was misguided, accepting falsehood and stubborn to the truth. Allah the Exalted and Most Honored said in another Ayah,

وَقَالَ الشَّيْطَـنُ لَمَّا قُضِىَ الاٌّمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِىَ عَلَيْكُمْ مِّن سُلْطَـنٍ إِلاَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِى فَلاَ تَلُومُونِى وَلُومُواْ أَنفُسَكُمْ مَّآ أَنَاْ بِمُصْرِخِكُمْ وَمَآ أَنتُمْ بِمُصْرِخِىَّ إِنِّى كَفَرْتُ بِمَآ أَشْرَكْتُمُونِ مِن قَبْلُ إِنَّ الظَّـلِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ

(And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me as a partner with Allah. Verily, there is a painful torment for the wrongdoers.") (14:22) Allah the Exalted said,

قَالَ لاَ تَخْتَصِمُواْ لَدَىَّ

((Allah) will say: "Dispute not in front of Me.") The Lord, the Exalted and Most Honored will say this to the man and his devil companion, who will be disputing before Him. The man will say, "O, Lord! This devil has misguided me away from the Remembrance after it came to me," while the devil will declare,

رَبَّنَا مَآ أَطْغَيْتُهُ وَلَـكِن كَانَ فِى ضَلَـلٍ بَعِيدٍ

(Our Lord! I did not push him to transgression, but he was himself in error far astray.) from the path of truth. The Lord, the Exalted and Most Honored will say to them,

لاَ تَخْتَصِمُواْ لَدَىَّ

(Dispute not in front of Me,) or \`before Me,'

وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ

(I had already in advance sent you the threat.) \`I have given you sufficient proof by the words of the Messengers, and I have sent down the Divine Books; the evidences, signs and proofs have thus been established against you,'

مَا يُبَدَّلُ الْقَوْلُ لَدَىَّ

(The Sentence that comes from Me cannot be changed, ) "I have made My decision," according to the explanation of Mujahid,

وَمَآ أَنَاْ بِظَلَّـمٍ لِّلْعَبِيدِ

(And I am not unjust to the servants.) \`I will not punish anyone, except on account of their sins after the proof has been established against them.'


ayah_text: Allah will say, "Throw into Hell every obstinate disbeliever,

ayah_text_ar: أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ


ayah_text: Preventer of good, aggressor, and doubter,

ayah_text_ar: مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ مُّرِيبٍ


ayah_text: Who made as equal with Allah another deity; then throw him into the severe punishment."

ayah_text_ar: ٱلَّذِى جَعَلَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَأَلْقِيَاهُ فِى ٱلْعَذَابِ ٱلشَّدِيدِ


ayah_text: His devil companion will say, "Our Lord, I did not make him transgress, but he himself was in extreme error."

ayah_text_ar: ۞ قَالَ قَرِينُهُۥ رَبَّنَا مَآ أَطْغَيْتُهُۥ وَلَـٰكِن كَانَ فِى ضَلَـٰلٍۭ بَعِيدٍ


ayah_text: Allah will say, "Do not dispute before Me, while I had already presented to you the warning.

ayah_text_ar: قَالَ لَا تَخْتَصِمُوا۟ لَدَىَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِٱلْوَعِيدِ


ayah_text: The word will not be changed with Me, and never will I be unjust to the servants."

ayah_text_ar: مَا يُبَدَّلُ ٱلْقَوْلُ لَدَىَّ وَمَآ أَنَا۠ بِظَلَّـٰمٍ لِّلْعَبِيدِ


ayah_text: On the Day We will say to Hell, "Have you been filled?" and it will say, "Are there some more,"

ayah_text_ar: يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ ٱمْتَلَأْتِ وَتَقُولُ هَلْ مِن مَّزِيدٍ

ayah_tafsir:
## Jahannam and Paradise and their Dwellers

Allah states that He will say to Jahannam on the Day of Resurrection, "Have you had your fill" Allah the Most Honored has promised Hell that it will have its fill from the Jinns and mankind. He, the Exalted and Most Honored, will decide who will be thrown into the Fire and she will keep saying, "Are there any more," or, \`Are there any more whom You will provide me with' This is the apparent meaning of this Ayah which is supported by several Hadiths. Imam Ahmad recorded that Anas said that the Messenger of Allah said,

«لَا تَزَالُ جَهَنَّمُ يُلْقَى فِيهَا وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ حَتْى يَضَعَ رَبُّ الْعِزَّةِ قَدَمَهُ فِيهَا، فَيَنْزَوِي بَعْضُهَا إِلَى بَعْضٍ وَتَقُولُ: قَطْ قَطْ وَعِزَّتِكَ وَكَرَمِكَ. وَلَا يَزَالُ فِي الْجَنَّةِ فَضْلٌ حَتْى يُنْشِىءَ اللهُ لَهَا خَلْقًا آخَرَ فَيُسْكِنَهُمُ اللهُ تَعَالَى فِي فُضُولِ الْجَنَّة»

(The people will be thrown into Jahannam and it will say, \`Are there any more' Until the Mighty Lord puts His Foot over it and its corners will be collected together and it will say, "Enough, enough by Your grace and compassion!' There will be sufficient empty space in Paradise until Allah creates another creation and He, the Exalted, makes them dwell in the empty parts of Paradise.)" Muslim also collected this Hadith. Al-Bukhari recorded that Abu Hurayrah narrated that the Prophet said,

«يُقَالُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ؟ وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ فَيَضَعُ الرَّبُّ تَبَارَكَ وَتَعَالَى قَدَمَهُ عَلَيْهَا فَتَقُولُ: قَطْ قَط»

(Jahannam will be asked, "Are you full" and it will say, "Are there any more" Until the Lord, the Blessed and Most Honored, puts His Foot over it and it will say: "Enough! Enough!") Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,

«تَحَاجَّتِ الْجَنَّةُ وَالنَّارُ فَقَالَتِ النَّارُ: أُوثِرْتُ بِالْمُتَكَبِّرِينَ وَالْمُتَجَبِّرِينَ. وَقَالَتِ الْجَنَّةُ: مَالِي لَا يَدْخُلُنِي إِلَّا ضُعَفَاءُ النَّاسِ وَسَقَطُهُمْ. قَالَ اللهُ عَزَّ وَجَلَّ لِلْجَنَّةِ: أَنْتِ رَحْمَتِي أَرْحَمُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي . وَقَالَ لِلنَّارِ: إِنَّمَا أَنْتِ عَذَابِي أُعَذِّبُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي وَلِكُلِّ وَاحِدَةٍ مِنْكُمَا مِلْؤُهَا، فَأَمَّا النَّارُ فَلَا تَمْتَلِىءُ حَتْى يَضَعَ رِجْلَهُ فِيهَا فَتَقُولُ: قَطْ قَطْ، فَهُنَالِكَ تَمْتَلِىءُ وَيَنْزَوِي بَعْضُهَا إِلَى بَعْضٍ وَلَا يَظْلِمُ اللهُ عَزَّ وَجَلَّ مِنْ خَلْقِهِ أَحَدًا، وَأَمَّا الْجَنَّةُ فَإِنَّ اللهَ عَزَّ وَجَلَّ يُنْشِىءُ لَهَا خَلْقًا آخَر»

(Paradise and the Fire quarreled. The Fire said, "I have been favored with the arrogant people and tyrants." Paradise said, "What is wrong with me that only the poor and humble people enter me" Allah the Exalted and Most Honored said to Paradise, "You are My mercy, with which I grant mercy to those whom I will among My servants." He said to Hell, "You are My punishment which I inflict upon whom I wish from My servants, and I shall fill both of you." As for Hellfire, it will not have its fill until Allah puts His Foot over it and she will say, "Enough! Enough!" She will become full and its sides will come close to each other. Allah the Exalted and Most Honored shall not be unjust to any one of His creatures. As for Paradise, Allah the Exalted and Most Honored will create another creation to fill it.) Allah the Exalted said,

وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ

(And Paradise will be Uzlifat to those who had Taqwa, not far off.) meaning, Paradise will be brought close and near to the pious, according to Qatadah, Abu Malik and As-Suddi,

غَيْرَ بَعِيدٍ

(not far off), and this will occur on the Day of Resurrection, which is not far off. Surely that Day will come to pass and all that is bound to come, is near,

هَـذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ

(This is what you were promised -- (it is) for those returning) who go back to Allah in sincere repentance intending not to repeat sin,

حَفِيظٌ

(Hafiz), who preserve their covenant with Allah and do not break or betray it,

مَّنْ خَشِىَ الرَّحْمَـنَ بِالْغَيْبِ

(Who feared Ar-Rahman unseen) who feared Allah in secret when only Allah the Exalted and Most Honored could see him. The Prophet said,

«وَرَجُلٌ ذَكَرَ اللهَ تَعَالَى خَالِيًا، فَفَاضَتْ عَيْنَاه»

(And a man who remembered Allah the Exalted while alone, and his eyes became tearful.) Allah said,

وَجَآءَ بِقَلْبٍ مُّنِيبٍ

(and brought a heart turned in repentance. ) meaning, he will meet Allah, the Exalted and Most Honored, on the Day of Resurrection with a heart turned in repentance to Him and absolutely free (of Shirk) and humbled to Him,

ادْخُلُوهَا

(Enter you therein), meaning Paradise,

بِسَلَـمٍ

(in peace and security), they will earn security from the torment of Allah, the Exalted and Most Honored, and the angels of Allah will greet them with the Salam, according to the explanation of Qatadah. The statement of Allah the Exalted and Most Honored:

ذَلِكَ يَوْمُ الُخُلُودِ

(\-\- this is a Day of eternal life!), meaning, they will reside in Paradise forever and will never die, neither be transferred from it nor wish to be transferred from it. The statement of Allah the All-Mighty,

لَهُم مَّا يَشَآءُونَ فِيهَا

(There they will have all that they desire), means, whatever delights they wish and desire, they will find it brought before them. Allah's statement,

وَلَدَيْنَا مَزِيدٌ

(and We have more.) is similar to His other statement,

لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ

(For those who have done good is the best and even more. )(10:26) In the Sahih, Muslim recorded that Suhayb bin Sinan Ar-Rumi said that \`more' refers to looking at the Most Honorable Face of Allah.


ayah_text: And Paradise will be brought near to the righteous, not far,

ayah_text_ar: وَأُزْلِفَتِ ٱلْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ


ayah_text: It will be said, "This is what you were promised - for every returner to Allah and keeper of His covenant

ayah_text_ar: هَـٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٍ


ayah_text: Who feared the Most Merciful unseen and came with a heart returning in repentance.

ayah_text_ar: مَّنْ خَشِىَ ٱلرَّحْمَـٰنَ بِٱلْغَيْبِ وَجَآءَ بِقَلْبٍ مُّنِيبٍ


ayah_text: Enter it in peace. This is the Day of Eternity."

ayah_text_ar: ٱدْخُلُوهَا بِسَلَـٰمٍ ۖ ذَٰلِكَ يَوْمُ ٱلْخُلُودِ


ayah_text: They will have whatever they wish therein, and with Us is more.

ayah_text_ar: لَهُم مَّا يَشَآءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ


ayah_text: And how many a generation before them did We destroy who were greater than them in striking power and had explored throughout the lands. Is there any place of escape?

ayah_text_ar: وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَشَدُّ مِنْهُم بَطْشًا فَنَقَّبُوا۟ فِى ٱلْبِلَـٰدِ هَلْ مِن مَّحِيصٍ

ayah_tafsir:
## Warning the Disbelievers of the imminent Torment; commanding the Prophet to pray and have Patience

Allah the Exalted asks, \`how many We have destroyed before these denying disbelievers'

مِّن قَرْنٍ هُمْ أَشَدُّ مِنْهُم بَطْشاً

(a generation who were stronger in power than they.) they were more numerous, mightier than they and who constructed on the earth and built on it more than they. The statement of Allah the Exalted,

فَنَقَّبُواْ فِى الْبِلَـدِ هَلْ مِن مَّحِيصٍ

(And they went about the land! Could they find any place of refuge) Ibn \`Abbas commented, "They left the traces throughout the land," Qatadah said, "They traveled throughout the land seeking provisions through trade and business, more than you have." Allah's statement,

هَلْ مِن مَّحِيصٍ

(Could they find any place of refuge) means, \`could they find a shelter from Allah's decision and appointed destiny Have what they collected benefited them or averted Allah's torment when it came to them on account of their denial of the Messengers Likewise, you will never be able to avert, avoid, or find refuge or shelter (from His torment).' Allah the Exalted and Most Honored said,

إِنَّ فِى ذَلِكَ لَذِكْرَى

(Verily, therein is indeed a reminder) and a lesson,

لِمَن كَانَ لَهُ قَلْبٌ

(for him who has a heart) meaning, a sound understanding with which he comprehends, or, a good mind, according to Mujahid,

أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ

(or gives ear while he is heedful.) meaning, he hears the speech, comprehends and understands it in his mind and grasps its indications with his intellect. Mujahid said that,

أَوْ أَلْقَى السَّمْعَ

(or gives ear), means, he does not talk to himself but listens with an attentive heart. Ad-Dahhak commented, "The Arabs would say that someone has given ear when he hears with his ears, while his heart is present and not absent." Ath-Thawri and several others said similarly. The statement of Allah the Exalted and Most Honored;

وَلَقَدْ خَلَقْنَا السَّمَـوَتِ وَالاٌّرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِن لُّغُوبٍ

(And indeed We created the heavens and the earth and all that between them in six Days and nothing of fatigue touched Us.) is emphasis on the Resurrection because He Who is able to create the heavens and earth without fatigue, then surely He is able to resurrect the dead. Qatadah said, "The Jews, may Allah's curses descend on them, said that Allah created the heavens and earth in six days and then rested on the seventh day, which was the Sabbath. This is why they call it a holiday. Allah the Exalted then sent down denial of their statement and false opinion." Allah said, m

وَمَا مَسَّنَا مِن لُّغُوبٍ

(and nothing of fatigue touched Us.) indicating that no sleep, exhaustion or weariness affects Him. Allah the Exalted the Blessed said in other Ayat,

أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَن يُحْىِ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

(Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead Yes, He surely is Able to do all things.)(46:33),

لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ

(The creation of the heavens and the earth is indeed greater than the creation of mankind.)(40:57) and,

أَءَنتُمْ أَشَدُّ خَلْقاً أَمِ السَّمَآءُ بَنَـهَا

(Are you more difficult to create or is the heaven that He constructed)(79:27) Allah the Exalted and Most Honored said,

فَاصْبِرْ عَلَى مَا يَقُولُونَ

(So bear with patience all that they say, ) in reference to those who deny the Prophet , ordering him to be patient with them and turn away from them in a good way,

وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ

(and glorify the praises of your Lord, before the rising of the sun and before (its) setting.) There were two ordained prayers prior to the Isra' journey. One before the rising of the sun at dawn and the other before sunset in the evening. Qiyam Al-Layl, prayer at night, was a command for the Prophet and his followers for sometime but it was later abrogated for the Ummah. Later, during the Isra' journey, Allah abrogated all of the previous orders for prayer by ordaining five daily prayers, including the prayers of Fajr before sunrise, and \`Asr in the late afternoon. Imam Ahmad recorded that Jarir bin \`Abdullah said, "When we were sitting with the Prophet , he looked at the full moon and said,

«أَمَا إِنَّكُمْ سَتُعْرَضُونَ عَلَى رَبِّكُمْ فَتَرَوْنَهُ كَمَا تَرَوْنَ هذَا الْقَمَرَ لَا تُضَامُّونَ فِيهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا»

(Certainly you will be brought before your Lord and will see Him as you see this moon, and you will have no trouble in seeing Him. So, if you can avoid missing the prayer before the sunrise and the prayer before sunset, you must do so.) He then recited Allah's statement,

وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ

(and glorify the praises of your Lord, before the rising of the sun and before (its) setting.)"' The Two Sahihs and the rest of the Group collected this Hadith through the chain of Isma\`il. Allah the Exalted said,

وَمِنَ الَّيْلِ فَسَبِّحْهُ

(And during a part of the night glorify His praises), meaning pray to Him. Allah said Ayah,

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

(And in some parts of the night offer the Salah with it, as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.) (17:79) Ibn Abi Najih reported that Mujahid said that Ibn \`Abbas said that,

وَأَدْبَـرَ السُّجُودِ

(and after the prostrations.) refers to Tasbih, i.e. glorifying Allah's praises, after the prayers. There is a Hadith collected in the Two Sahihs that supports this meaning. Abu Hurayrah said, "Some poor migrants came and said, \`O Allah's Messenger! The wealthy people will get higher grades and will have permanent enjoyment. ' The Prophet said,

«وَمَا ذَاكَ؟»

(Why is that) They said, \`They pray as we do, fast as we do, yet they give charity, but we can not. They free slaves, but we can not.' The Prophet said,

«أَفَلَا أُعَلِّمُكُمْ شَيْئًا إِذَا فَعَلْتُمُوهُ سَبَقْتُمْ مَنْ بَعْدَكُمْ وَلَا يَكُونُ أَحَدٌ أَفْضَلَ مِنْكُمْ إِلَّا مَنْ فَعَلَ مِثْلَ مَا فَعَلْتُمْ؟ تُسَبِّحُونَ وَتَحْمَدُونَ وَتُكَبِّرُونَ دُبُرَ كُلِّ صَلَاةٍ ثَلَاثًا وَثَلَاثِين»

(Shall I tell you about something that, if you did it, you would catch up with those who have surpassed you and nobody would be better than you except those who would do the same Say, \`Subhan Allah, Alhamdulillah and Allahu Akbar,' thirty-three times each after every prayer.) Later, they came back and said, \`O Allah's Messenger! Our brethren, the wealthy Muslims, heard of what we did and they also did the same.' The Prophet said,

«ذلِكَ فَضْلُ اللهِ يُؤْتِيهِ مَنْ يَشَاء»

(This is a favor and grace of Allah, and He grants it to whom He wills.)" There is another way of explaining the Ayah. It is that Allah's statement,

وَأَدْبَـرَ السُّجُودِ

(and after the prostrations.) refers to the two Rak\`ahs after the Maghrib prayer. This was reported from \`Umar bin Al-Khattab, \`Ali bin Abi Talib and his son Al-Hasan, \`Abdullah bin \`Abbas, Abu Hurayrah and Abu Umamah, may Allah be pleased with them. This is also the saying of Mujahid, \`Ikrimah, Ash-Sha\`bi, An-Nakha\`i, Al-Hasan Al-Basri, Qatadah, and others.


ayah_text: Indeed in that is a reminder for whoever has a heart or who listens while he is present in mind.

ayah_text_ar: إِنَّ فِى ذَٰلِكَ لَذِكْرَىٰ لِمَن كَانَ لَهُۥ قَلْبٌ أَوْ أَلْقَى ٱلسَّمْعَ وَهُوَ شَهِيدٌ


ayah_text: And We did certainly create the heavens and earth and what is between them in six days, and there touched Us no weariness.

ayah_text_ar: وَلَقَدْ خَلَقْنَا ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِن لُّغُوبٍ


ayah_text: So be patient, O Muhammad, over what they say and exalt Allah with praise of your Lord before the rising of the sun and before its setting,

ayah_text_ar: فَٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ ٱلشَّمْسِ وَقَبْلَ ٱلْغُرُوبِ


ayah_text: And in part of the night exalt Him and after prostration.

ayah_text_ar: وَمِنَ ٱلَّيْلِ فَسَبِّحْهُ وَأَدْبَـٰرَ ٱلسُّجُودِ


ayah_text: And listen on the Day when the Caller will call out from a place that is near -

ayah_text_ar: وَٱسْتَمِعْ يَوْمَ يُنَادِ ٱلْمُنَادِ مِن مَّكَانٍ قَرِيبٍ

ayah_tafsir:
## Admonition from Some Scenes of the Day of Resurrection

Allah the Exalted said,

وَاسْتَمِعْ

(And listen) \`O Muhammad,'

يَوْمَ يُنَادِ الْمُنَادِ مِن مَّكَانٍ قَرِيبٍ

(on the Day when the caller will call from a near place.) to the gathering for the Day of Judgement,

يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّ

(The Day when they will hear As-Sayhah in truth,) in reference to the blowing in the Trumpet which will bring forth the truth that most of them discounted and denied,

ذَلِكَ يَوْمُ الْخُرُوجِ

(that will be the Day of coming out.) from the graves,

إِنَّا نَحْنُ نُحْىِ وَنُمِيتُ وَإِلَيْنَا الْمَصِيرُ

(Verily, it is We Who give life and cause death; and to Us is the final return.) Allah is He Who starts creation and then brings it back to life, and the latter is easier for Him; to Him is the final return of all creations. At this time, He will recompense each according to his or her deeds, good for good and evil for evil. Allah the Exalted said,

يَوْمَ تَشَقَّقُ الاٌّرْضُ عَنْهُمْ سِرَاعاً

(On the Day when the earth shall be cleft, from off them (they will come out) hastening forth.) Allah the Exalted and Most Honored will send down rain from the sky. From that rain the bodies of the creations will grow while they are in their graves, just as the seed grows in soil in the aftermath of rain. When the bodies grow to their full strength, Allah the Exalted will command angel Israfil and he will blow in the Trumpet (for a second time). The souls will be enclosed in a hole in the Trumpet. When Israfil blows in the Trumpet, the souls will depart from it and will fly between the heavens and earth. Allah the Exalted and Most Honored, will declare, "By My grace and power, each soul shall return to the body that it used to inhabit," and indeed, every soul will return to its body. The soul will enter its body just as poison enters the body, then the earth will be uncovered from above them, and they will all stand and head towards the Reckoning place hastening to obey the command of Allah the Exalted and Most Honored,

مُّهْطِعِينَ إِلَى الدَّاعِ يَقُولُ الْكَـفِرُونَ هَـذَا يَوْمٌ عَسِرٌ

(Hastening towards the caller. The disbelievers will say: "This is a hard Day.")(54:8), and

يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً

(On the Day when He will call you, and you will answer (His Call) with (words of) His praise and obedience, and you will think that you have stayed (in this world) but a little while!) (17:52) In the Sahih, it is recorded that Anas said that the Messenger of Allah said,

«أَنَا أَوَّلُ مَنْ تَنْشَقُّ عَنْهُ الْأَرْض»

(The earth will open up first around me.) Allah the Exalted and Most Honored said,

ذَلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ

(That will be a gathering, quite easy for Us.) \`bringing them back to life is easy for Us and effortless.' Allah the Exalted and Most Honored said,

وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ

(And Our commandment is but one as the twinkling of an eye.)(54:50), and,

مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ

(The creation of you all and the resurrection of you all are only as of a single person. Verily, Allah is All-Hearer, All-Seer.) (31:28)

## Comforting the Prophet

The statement of Allah the Exalted and Most High,

نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ

(We know best what they say.) means, \`Our knowledge is all encompassing of the denial that the idolators are confronting you with, so do not be concerned.' In similar Ayat, Allah said,

وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ \- فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِّنَ السَّـجِدِينَ

وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ

(Indeed, We know that your breast is straitened at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e., death).) (15:97) Allah's statement,

وَمَآ أَنتَ عَلَيْهِمْ بِجَبَّارٍ

(And you are not the one to force them.) says, \`it is not you who forces them to accept the guidance; this is not a part of your mission.' Allah the Exalted and Most Honored said,

فَذَكِّرْ بِالْقُرْءَانِ مَن يَخَافُ وَعِيدِ

(But warn by the Qur'an; him who fears My threat.) meaning, \`convey the Message of your Lord, for only those who fear Allah and dread His torment, and hope in His promise will remember and heed,'

فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ

(Your duty is only to convey (the Message) and on Us is the reckoning.)(13:40),

فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ \- لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ

(So remind them -- you are only one who reminds. You are not a dictator over them.)(88:21-22)

لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ

(Not upon you is their guidance, but Allah guides whom He wills.)(2:272) and,

إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ

(Verily, you guide not whom you like, but Allah guides whom He wills.) (28:56) Allah's statement here,

وَمَآ أَنتَ عَلَيْهِمْ بِجَبَّارٍ فَذَكِّرْ بِالْقُرْءَانِ مَن يَخَافُ وَعِيدِ

(And you are not the one to force them. But warn by the Qur'an; him who fears My threat.) Qatadah used to invoke Allah by saying, "O Allah! Make us among those who fear Your threat and hope for Your promise, O Barr (Subtle, Kind, Courteous, and Generous), O Rahim (the Most Merciful)." This is the end of the Tafsir of Surah Qaf. All praise is due to Allah, He is for us, the most excellent Trustee.


ayah_text: The Day they will hear the blast of the Horn in truth. That is the Day of Emergence from the graves.

ayah_text_ar: يَوْمَ يَسْمَعُونَ ٱلصَّيْحَةَ بِٱلْحَقِّ ۚ ذَٰلِكَ يَوْمُ ٱلْخُرُوجِ


ayah_text: Indeed, it is We who give life and cause death, and to Us is the destination

ayah_text_ar: إِنَّا نَحْنُ نُحْىِۦ وَنُمِيتُ وَإِلَيْنَا ٱلْمَصِيرُ


ayah_text: On the Day the earth breaks away from them and they emerge rapidly; that is a gathering easy for Us.

ayah_text_ar: يَوْمَ تَشَقَّقُ ٱلْأَرْضُ عَنْهُمْ سِرَاعًا ۚ ذَٰلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ


ayah_text: We are most knowing of what they say, and you are not over them a tyrant. But remind by the Qur'an whoever fears My threat.

ayah_text_ar: نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ ۖ وَمَآ أَنتَ عَلَيْهِم بِجَبَّارٍ ۖ فَذَكِّرْ بِٱلْقُرْءَانِ مَن يَخَافُ وَعِيدِ


ayah_text: By those winds scattering dust dispersing

ayah_text_ar: وَٱلذَّٰرِيَـٰتِ ذَرْوًا

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Affirming the News of the Resurrection The Commander of the faithful,

\`Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement,

وَالذَرِيَـتِ ذَرْواً

(By the scattering Dhariyat)," and \`Ali said, "The wind." The man asked,

فَالْحَـمِلَـتِ وِقْراً

"(And the laden Hamilat)" \`Ali said, "The clouds." The man again asked,

فَالْجَـرِيَـتِ يُسْراً

"(And the steady Jariyat)" \`Ali said, "The ships." The man asked,

فَالْمُقَسِّمَـتِ أَمْراً

"(And the distributors of command)" \`Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement,

إِنَّمَا تُوعَدُونَ لَصَـدِقٌ

(Verily, that which you are promised is surely true.), it is a truthful promise,

وَإِنَّ الدِّينَ

(And verily, Ad-Din) the Recompense,

لَوَاقِعٌ

(will occur), it will surely come to pass. Then Allah the Exalted said,

وَالسَّمَآءِ ذَاتِ الْحُبُكِ

(By the heaven full of Hubuk,) Ibn \`Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, \`Ikrimah, Sa\`id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, \`Atiyah Al-\`Awfi, Ar-Rabi\` bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin \`Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system.

## The Differing Claims of the Idolators

Allah the Exalted said,

إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ

(Certainly, you have different ideas.) Allah says, \`you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said,

يُؤْفَكُ عَنْهُ مَنْ أُفِكَ

(Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said,

فَإِنَّكُمْ وَمَا تَعْبُدُونَ \- مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ \- إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ

(So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn \`Abbas, may Allah be pleased with him, and As-Suddi said:

يُؤْفَكُ عَنْهُ مَنْ أُفِكَ

(Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said;

قُتِلَ الْخَرَصُونَ

(Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) \`Abasa:

قُتِلَ الإِنسَـنُ مَآ أَكْفَرَهُ

(Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." \`Ali bin Abi Talhah reported from Ibn \`Abbas;

قُتِلَ الْخَرَصُونَ

(Cursed be Al-Kharrasun), "Cursed be the doubters." Mu\`adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said;

الَّذِينَ هُمْ فِى غَمْرَةٍ سَـهُونَ

(Who are under a cover of Sahun,) Ibn \`Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said,

يَسْـَلُونَ أَيَّانَ يَوْمُ الدِّينِ

(They ask: "When will be the Day of Ad-Din") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied,

يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ

((It will be) a Day when they will be Yuftanun in the Fire!) Ibn \`Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, \`Ikrimah, Ibrahim An-Nakha\`i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt."

ذُوقُواْ فِتْنَتَكُمْ

(Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment."

هَـذَا الَّذِى كُنتُمْ بِهِ تَسْتَعْجِلُونَ

(This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.

إِنَّ الْمُتَّقِينَ فِى جَنَّـتٍ وَعُيُونٍ ءَاخِذِينَ مَآ ءَاتَـهُمْ رَبُّهُمْ إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُحْسِنِينَ كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ وَبِالاٌّسْحَـرِ هُمْ يَسْتَغْفِرُونَ

surah_name_english: Adh-Dhariyat

surah_name_arab: الذاريات

surah_meaning: The Winnowing Winds


ayah_text: And those clouds carrying a load of water

ayah_text_ar: فَٱلْحَـٰمِلَـٰتِ وِقْرًا


ayah_text: And those ships sailing with ease

ayah_text_ar: فَٱلْجَـٰرِيَـٰتِ يُسْرًا


ayah_text: And those angels apportioning each matter,

ayah_text_ar: فَٱلْمُقَسِّمَـٰتِ أَمْرًا


ayah_text: Indeed, what you are promised is true.

ayah_text_ar: إِنَّمَا تُوعَدُونَ لَصَادِقٌ


ayah_text: And indeed, the recompense is to occur.

ayah_text_ar: وَإِنَّ ٱلدِّينَ لَوَٰقِعٌ


ayah_text: By the heaven containing pathways,

ayah_text_ar: وَٱلسَّمَآءِ ذَاتِ ٱلْحُبُكِ


ayah_text: Indeed, you are in differing speech.

ayah_text_ar: إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ


ayah_text: Deluded away from the Qur'an is he who is deluded.

ayah_text_ar: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ


ayah_text: Destroyed are the falsifiers

ayah_text_ar: قُتِلَ ٱلْخَرَّٰصُونَ


ayah_text: Who are within a flood of confusion and heedless.

ayah_text_ar: ٱلَّذِينَ هُمْ فِى غَمْرَةٍ سَاهُونَ


ayah_text: They ask, "When is the Day of Recompense?"

ayah_text_ar: يَسْـَٔلُونَ أَيَّانَ يَوْمُ ٱلدِّينِ


ayah_text: It is the Day they will be tormented over the Fire

ayah_text_ar: يَوْمَ هُمْ عَلَى ٱلنَّارِ يُفْتَنُونَ


ayah_text: And will be told, "Taste your torment. This is that for which you were impatient."

ayah_text_ar: ذُوقُوا۟ فِتْنَتَكُمْ هَـٰذَا ٱلَّذِى كُنتُم بِهِۦ تَسْتَعْجِلُونَ


ayah_text: Indeed, the righteous will be among gardens and springs,

ayah_text_ar: إِنَّ ٱلْمُتَّقِينَ فِى جَنَّـٰتٍ وَعُيُونٍ

ayah_tafsir:
## Qualities of Those Who have Taqwa and Their Reward

Allah the Exalted informs about those who have Taqwa, that on the Day of their Return they will be amidst gardens and springs. To the contrary the miserable ones will be amidst torment, punishment, fire and chains. Allah said,

ءَاخِذِينَ مَآ ءَاتَـهُمْ رَبُّهُمْ

(Taking joy in the things which their Lord has given them.) His statement;

ءَاخِذِينَ

(Taking) describes the state of the people of Taqwa in the midst of gardens and springs. They will receive what their Lord gives them, meaning, delight, happiness and favors. Allah the Exalted and Most Honored said,

إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ

(Verily, they were before that), in the life of the world,

مُحْسِنِينَ

(gooddoers) As He said:

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) Allah the Exalted described the good acts that they performed,

كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ

(They used to sleep but little at night.) The scholars of Tafsir have two opinions about this:

## The First Opinion

The first is that, they used to spend a little part of every night awake. Ibn \`Abbas said, "Every night, they would worship Allah, even during a little part of the night." Qatadah narrated that Mutarrif bin \`Abdullah said, "Hardly a night would pass by them that they did not pray to Allah the Exalted and Most Honored, either in the beginning, or the middle of it." Mujahid said, "Only a few nights, if any, would they sleep through the night until the morning without praying Tahajjud." Qatadah said similarly. Anas bin Malik and Abu Al-\`Aliyah said, "They used to pray between Al-Maghrib and Al-\`Isha'." The Second Opinion They used to spend a little part of the night in sleep. This was preferred by Ibn Jarir. Al-Hasan Al-Basri said:

كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ

(They used to sleep but little by night), "They performed voluntary night prayer and would not sleep during the night except a little. They were active and would continue until they were seeking forgiveness right before dawn." \`Abdullah bin Salam said, "When the Messenger of Allah arrived at Al-Madinah, people quickly gathered around him and I was among them. When I saw his face, I knew that it was not the face of a liar. The first statement I heard from him was,

«يَا أَيُّهَا النَّاسُ أَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَأَفْشُوا السَّلَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، تَدْخُلُوا الْجَنَّةَ بِسَلَام»

(O people! Feed with food, keep relations to kith and kin, spread the Salam, pray at night while people are asleep, and you will enter Paradise in peace.)" Imam Ahmad recorded that \`Abdullah bin \`Umar said that the Messenger of Allah said,

«إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَى ظَاهِرُهَا مِنْ بَاطِنِهَا وَبَاطِنُهَا مِنْ ظَاهِرِهَا»

(Verily, there are lofty rooms in Paradise in which their outside can be seen from inside and their inside from the outside.) Abu Musa Al-Ash\`ari said, "Who are they for, O Allah's Messenger" He said,

«لِمَنْ أَلَانَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَبَاتَ للهِ قَائِمًا وَالنَّاسُ نِيَام»

(For those who use soft speech, feed food and spend the night in voluntary prayer while people are asleep.) Allah said:

وَبِالاٌّسْحَـرِ هُمْ يَسْتَغْفِرُونَ

(And in the hours before dawn, they were asking for forgiveness.) Mujahid and several others said: "They were performing Salah." Others said that they would stand in prayer during the night and delayed asking Allah for forgiveness until the latter hours before dawn. As Allah, the Exalted the Blessed, said;

وَالْمُسْتَغْفِرِينَ بِالاٌّسْحَارِ

(And those who seek forgiveness during the last hours of the night.)(3:17); This is because it is better if asking for forgiveness is done while praying. It is confirmed in the Sahih collections as well as others, from several Companions, that the Messenger of Allah said,

«إِنَّ اللهَ تَعَالَى يَنْزِلُ كُلَّ لَيْلَةٍ إِلَى سَمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الْأَخِيرُ، فَيَقُولُ: هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ. هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ. هَلْ مِنْ سَائِلٍ فَيُعْطَى سُؤْلَهُ؟ حَتْى يَطْلُعَ الْفَجْر»

(Allah, the Most High, descends each night to the lowest heaven when the last third of the night remains. He says, "Is there anyone who is repenting so that I may accept his repentance Is there anyone seeking forgiveness, so that I may forgive him Is there anyone asking of Me, so that I may grant him his request" until Fajr begins.) Many of the scholars of Tafsir said that when the Prophet Ya\`qub said to his sons:

سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّى

(I will ask my Lord for forgiveness for you)(12:98), he delayed doing so until the hours before dawn. Allah the Exalted and Most Honored said,

وَفِى أَمْوَلِهِمْ حَقٌّ لَّلسَّآئِلِ وَالْمَحْرُومِ

(And in their wealth there was the right of the Sa'il and the Mahrum.) After Allah mentioned their quality of performing prayer, He then mentioned their quality of spending in charity and acts of compassion and kindness,

وَفِى أَمْوَلِهِمْ حَقٌّ

(And in their wealth there was the right), a designated part which they dedicated to the Sa'il and Mahrum. The Sa'il is the poor who begs others, and he has a due right. As for the Mahrum, Ibn \`Abbas and Mujahid said, "He is the poor person who does not receive a stipend." Meaning he does not receive a stipend from the Muslim treasury, nor does he have a means of income, nor a profession. The Mother of the faithful, \`A'ishah may Allah be pleased with her, said about the Mahrum, "He is the displaced, the one who does not have a profession to easily earn an income from." Qatadah and Az-Zuhri: "The Mahrum is the one who does not ask the people for anything." Az-Zuhri added that the Messenger of Allah said,

«لَيْسَ الْمِسْكِينُ بِالطَّوَّافِ الَّذِي تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْه»

(The poor (Miskin) is not the one who goes round to the people and asks them for a mouthful or two or a date or two. But the poor is the one who does not have enough to satisfy his needs and whose condition is not known to others, so that others may give him something in charity.) This Hadith is recorded in the Two Sahihs using another chain of narration.

## Allah's Signs on the Earth and in Mankind

Allah the Exalted and the Blessed said next,

وَفِى الاٌّرْضِ ءَايَـتٌ لِّلْمُوقِنِينَ

(And on the earth are signs for those who have faith with certainty.) Allah says that there are signs on earth that testify to the might of the Creator and His boundless ability. These signs include what Allah placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans. He also created mankind with different languages, colors, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery. Allah put every organ in their bodies in its rightful place where they most need it to be. So He said؛

وَفِى أَنفُسِكُمْ أَفَلاَ تُبْصِرُونَ

(And also in yourselves. Will you not then see) Qatadah commented, "He who thinks about his own creation will realize that he was created with flexible joints so that it is easy for him to perform acts of worship." Allah the Exalted said next,

وَفِى السَّمَآءِ رِزْقُكُمْ

(And in the heaven is your provision,) meaning, rain,

وَمَا تُوعَدُونَ

(and that which you are promised.) meaning Paradise. This was said by Ibn \`Abbas, Mujahid and several others. Allah said:

فَوَرَبِّ السَّمَآءِ وَالاٌّرْضِ إِنَّهُ لَحَقٌّ مِّثْلَ مَآ أَنَّكُمْ تَنطِقُونَ

(Then by the Lord of the heaven and the earth, it is the truth, just as you can speak.) Allah is swearing by His honorable Self, all of the matters of the Judgement, Resurrection, and Recompense that they have been promised shall certainly occur. Therefore, it is the truth, there being no doubt about it, so do not doubt its coming, just as you do not doubt that you can speak When he would talk to one of his friends, Mu\`adh used to say: "What I am saying is as true as your being here."


ayah_text: Accepting what their Lord has given them. Indeed, they were before that doers of good.

ayah_text_ar: ءَاخِذِينَ مَآ ءَاتَىٰهُمْ رَبُّهُمْ ۚ إِنَّهُمْ كَانُوا۟ قَبْلَ ذَٰلِكَ مُحْسِنِينَ


ayah_text: They used to sleep but little of the night,

ayah_text_ar: كَانُوا۟ قَلِيلًا مِّنَ ٱلَّيْلِ مَا يَهْجَعُونَ


ayah_text: And in the hours before dawn they would ask forgiveness,

ayah_text_ar: وَبِٱلْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ


ayah_text: And from their properties was given the right of the needy petitioner and the deprived.

ayah_text_ar: وَفِىٓ أَمْوَٰلِهِمْ حَقٌّ لِّلسَّآئِلِ وَٱلْمَحْرُومِ


ayah_text: And on the earth are signs for the certain in faith

ayah_text_ar: وَفِى ٱلْأَرْضِ ءَايَـٰتٌ لِّلْمُوقِنِينَ


ayah_text: And in yourselves. Then will you not see?

ayah_text_ar: وَفِىٓ أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ


ayah_text: And in the heaven is your provision and whatever you are promised.

ayah_text_ar: وَفِى ٱلسَّمَآءِ رِزْقُكُمْ وَمَا تُوعَدُونَ


ayah_text: Then by the Lord of the heaven and earth, indeed, it is truth - just as sure as it is that you are speaking.

ayah_text_ar: فَوَرَبِّ ٱلسَّمَآءِ وَٱلْأَرْضِ إِنَّهُۥ لَحَقٌّ مِّثْلَ مَآ أَنَّكُمْ تَنطِقُونَ


ayah_text: Has there reached you the story of the honored guests of Abraham? -

ayah_text_ar: هَلْ أَتَىٰكَ حَدِيثُ ضَيْفِ إِبْرَٰهِيمَ ٱلْمُكْرَمِينَ

ayah_tafsir:
## The Guests of the Prophet Ibrahim

We mentioned this story before in Surah Hud and Al-Hijr. Allah said,

هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَهِيمَ الْمُكْرَمِينَ

(Has the story reached you, of the honored guests of Ibrahim), whom Ibrahim honored and who,

قَالُواْ سَلَـماً قَالَ سَلَـمٌ

(they said: "Salaman!" He answered: "Salamun.")

وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّواْ بِأَحْسَنَ مِنْهَآ أَوْ رُدُّوهَآ

(When you are greeted with a greeting, greet in return with what is better than it, or return it equally.)(4:86) So the Friend of Allah chose a better reply in return for their greeting, implementing Allah's command: Reciprocating the greeting with the term Salamun is stronger than the greeting using the term Salaman. The three angels; Jibril, Mika'il and Israfil came to Ibrahim in the image of handsome young wonderfully graceful men. This is why Ibrahim said,

قَوْمٌ مُّنكَرُونَ

(You are a people unknown to me.) Allah the Exalted said,

فَرَاغَ إِلَى أَهْلِهِ

(Then he turned to his household,) Ibrahim discretely went inside in haste,

فَجَآءَ بِعِجْلٍ سَمِينٍ

(and brought out a roasted calf.) from the best of his menu, And in another Ayah

فَمَا لَبِثَ أَن جَآءَ بِعِجْلٍ حَنِيذٍ

(And he hastened to entertain them with a roasted calf.) (11:69) means roasted on hot coals

فَقَرَّبَهُ إِلَيْهِمْ

(And placed it before them), brought it close to them,

قَالَ أَلاَ تَأْكُلُونَ

(Saying, "Will you not eat") Ibrahim said this polite and kind statement to his guests, and surely, this Ayah indicates proper manners for honoring guests. For he brought the food to his guests quickly, while they were unaware that it was being prepared for them. He did not first mention this favor to them by saying, "We will make food for you." Rather, he discretely had it prepared and placed before them. He prepared the best kind of food he had, a young, fat roasted calf. He did not place the food far from them and invite them to come close to it to eat. Rather, he placed it close to them and refrained from ordering them to eat. Instead he invited them using a kind and subtle invitation,

أَلا تَأْكُلُونَ

(Will you not eat) This statement is similar to one of us saying to a guest, "Would you be kind and generous to do such and such" Allah the Exalted said,

فَأَوْجَسَ مِنْهُمْ خِيفَةً

(Then he conceived fear of them.) this Ayah is explained by Allah's statement,

فَلَمَّا رَأَى أَيْدِيَهُمْ لاَ تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً قَالُواْ لاَ تَخَفْ إِنَّا أُرْسِلْنَا إِلَى قَوْمِ لُوطٍ وَامْرَأَتُهُ قَآئِمَةٌ فَضَحِكَتْ

(But when he saw their hands went not towards it, he mistrusted them, and felt a sense of fear of them. They said: "Fear not, we have been sent against the people of Lut." And his wife was standing (there), and she laughed.)(11:70-71), meaning, she was glad that the people of Lut would be destroyed on account of their rebellion and transgression against Allah, the Exalted. This is when the angels delivered the good news to her of a son, Ishaq, and Ya\`qub after Ishaq,

قَالَتْ يوَيْلَتَا ءَأَلِدُ وَأَنَاْ عَجُوزٌ وَهَـذَا بَعْلِى شَيْخًا إِنَّ هَـذَا لَشَىْءٌ عَجِيبٌ \- قَالُواْ أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَتُ اللَّهِ وَبَرَكَـتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَّجِيدٌ

(She said: "Woe unto me! Shall I bear a child while I am an old woman, and here is my husband an old man Verily, this is a strange thing!" They said, "Do you wonder at the decree of Allah The mercy of Allah and His blessings be on you, O family of the house. Surely, He (Allah) is All-Praiseworthy, All-Glorious.")(11:72-73) Allah said here;

وَبَشَّرُوهُ بِغُلَـمٍ عَلَيمٍ

(And they gave him glad tidings of a son having knowledge.) This news was as good to Ibrahim as it was to his wife, for this son would be theirs, and therefore, they both were getting some good news. Allah the Exalted said,

فَأَقْبَلَتِ امْرَأَتُهُ فِى صَرَّةٍ

(Then his wife came forward with a loud voice), She screamed loudly, according to Ibn \`Abbas, Mujahid, \`Ikrimah, Abu Salih, Ad-Dahhak, Zayd bin Aslam, Ath-Thawri and As-Suddi. She said when she shouted,

يوَيْلَتَا

(Ah! Woe to me!)(25:28), then,

فَصَكَّتْ وَجْهَهَا

(she smote her face,) meaning, she struck herself upon her forehead, according to Mujahid and Ibn Sabit. Ibn \`Abbas said that she smacked her face just as women do when confronted with an amazing thing,

وَقَالَتْ عَجُوزٌ عَقِيمٌ

(and said: "A barren old woman!") meaning, "How can I give birth while I am an old woman And even when I was young I was barren and could not have children,"

قَالُواْ كَذَلِكِ قَالَ رَبُّكِ إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ

(They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower"), \`He is the All-Knower of the honor that you are worthy of and He is the most Wise in His statements and decisions.'


ayah_text: When they entered upon him and said, "We greet you with peace." He answered, "And upon you peace, you are a people unknown.

ayah_text_ar: إِذْ دَخَلُوا۟ عَلَيْهِ فَقَالُوا۟ سَلَـٰمًا ۖ قَالَ سَلَـٰمٌ قَوْمٌ مُّنكَرُونَ


ayah_text: Then he went to his family and came with a fat roasted calf

ayah_text_ar: فَرَاغَ إِلَىٰٓ أَهْلِهِۦ فَجَآءَ بِعِجْلٍ سَمِينٍ


ayah_text: And placed it near them; he said, "Will you not eat?"

ayah_text_ar: فَقَرَّبَهُۥٓ إِلَيْهِمْ قَالَ أَلَا تَأْكُلُونَ


ayah_text: And he felt from them apprehension. They said, "Fear not," and gave him good tidings of a learned boy.

ayah_text_ar: فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ قَالُوا۟ لَا تَخَفْ ۖ وَبَشَّرُوهُ بِغُلَـٰمٍ عَلِيمٍ


ayah_text: And his wife approached with a cry of alarm and struck her face and said, "I am a barren old woman!"

ayah_text_ar: فَأَقْبَلَتِ ٱمْرَأَتُهُۥ فِى صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ


ayah_text: They said, "Thus has said your Lord; indeed, He is the Wise, the Knowing."

ayah_text_ar: قَالُوا۟ كَذَٰلِكِ قَالَ رَبُّكِ ۖ إِنَّهُۥ هُوَ ٱلْحَكِيمُ ٱلْعَلِيمُ


ayah_text: Abraham said, "Then what is your business here, O messengers?"

ayah_text_ar: ۞ قَالَ فَمَا خَطْبُكُمْ أَيُّهَا ٱلْمُرْسَلُونَ

ayah_tafsir:
## The Angels were sent to destroy the People of the Prophet Lut

Allah the Exalted said about Ibrahim, peace be upon him,

فَلَمَّا ذَهَبَ عَنْ إِبْرَهِيمَ الرَّوْعُ وَجَآءَتْهُ الْبُشْرَى يُجَـدِلُنَا فِى قَوْمِ لُوطٍ \- إِنَّ إِبْرَهِيمَ لَحَلِيمٌ أَوَّاهٌ مُّنِيبٌ \- يإِبْرَهِيمُ أَعْرِضْ عَنْ هَـذَآ إِنَّهُ قَدْ جَآءَ أَمْرُ رَبِّكَ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ

(Then when the fear had gone away from (Ibrahim), and the glad tidings had reached him, he began to plead with Us for the people of Lut. Verily, Ibrahim was, without doubt forbearing, used to invoke Allah with humility, and was repentant. "O Ibrahim! Forsake this. Indeed, the commandment of your Lord has gone forth. Verily, there will come a torment for them which cannot be turned back.")(11:74-76) Allah said here,

قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ

((Ibrahim) said: "Then for what purpose you have come, O messengers") meaning, \`what is the mission that you were sent with,'

قَالُواْ إِنَّآ أُرْسِلْنَآ إِلَى قَوْمٍ مُّجْرِمِينَ

(They said: "We have been sent to a people who are criminals.") in reference to the people of Lut,

لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِّن طِينٍ مُّسَوَّمَةً

(To send down upon them stones of baked clay, marked), or written,

عِندَ رَبِّكَ لِلْمُسْرِفِينَ

(by your Lord for transgressors.) recorded with Allah to their names; each stone has the name of its companion. Allah said in Surat Al-\`Ankabut,

قَالَ إِنَّ فِيهَا لُوطاً قَالُواْ نَحْنُ أَعْلَمُ بِمَن فِيهَا لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلاَّ امْرَأَتَهُ كَانَتْ مِنَ الْغَـبِرِينَ

((Ibrahim) said: "But there is Lut in it." They said: "We know better who is there. We will verily save him and his family except his wife: she will be of those who remain behind.")(29:32), and said here,

فَأَخْرَجْنَا مَن كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ

(So We brought out from therein the believers.) they are: Lut and his family, except his wife,

فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِّنَ الْمُسْلِمِينَ

(But We found not there any household of the Muslims except one.) Allah the Exalted said,

وَتَرَكْنَا فِيهَآ ءَايَةً لِّلَّذِينَ يَخَافُونَ الْعَذَابَ الاٌّلِيمَ

(And We have left there a sign for those who fear the painful torment.) meaning, \`We left a proof of the punishment, torment and stones made of Sijjil (baked clay) that We sent on them; We made their dwelling place a putrid, evil, dead sea. This should provide a lesson for the believers,'

لِّلَّذِينَ يَخَافُونَ الْعَذَابَ الاٌّلِيمَ

(for those who fear the painful torment.)


ayah_text: They said, "Indeed, we have been sent to a people of criminals

ayah_text_ar: قَالُوٓا۟ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمٍ مُّجْرِمِينَ


ayah_text: To send down upon them stones of clay,

ayah_text_ar: لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِّن طِينٍ


ayah_text: Marked in the presence of your Lord for the transgressors."

ayah_text_ar: مُّسَوَّمَةً عِندَ رَبِّكَ لِلْمُسْرِفِينَ


ayah_text: So We brought out whoever was in the cities of the believers.

ayah_text_ar: فَأَخْرَجْنَا مَن كَانَ فِيهَا مِنَ ٱلْمُؤْمِنِينَ


ayah_text: And We found not within them other than a single house of Muslims.

ayah_text_ar: فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِّنَ ٱلْمُسْلِمِينَ


ayah_text: And We left therein a sign for those who fear the painful punishment.

ayah_text_ar: وَتَرَكْنَا فِيهَآ ءَايَةً لِّلَّذِينَ يَخَافُونَ ٱلْعَذَابَ ٱلْأَلِيمَ


ayah_text: And in Moses was a sign, when We sent him to Pharaoh with clear authority.

ayah_text_ar: وَفِى مُوسَىٰٓ إِذْ أَرْسَلْنَـٰهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَـٰنٍ مُّبِينٍ

ayah_tafsir:
## Lessons from the Destruction of Fir\`awn, \`Ad, Thamud, and the People of Nuh

Allah the Exalted said,

وَفِى مُوسَى إِذْ أَرْسَلْنَـهُ إِلَى فِرْعَوْنَ بِسُلْطَـنٍ مُّبِينٍ

(And in Musa, when We sent him to Fir\`awn with a manifest authority.) meaning, with clear proof and plain evidence,

فَتَوَلَّى بِرُكْنِهِ

(But he turned away along with his hosts,) meaning, in rebellion and arrogance, Fir\`awn turned away from the plain truth that Musa was sent with,

ثَانِىَ عِطْفِهِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ

(Bending his neck in pride, and leading (others) too (far) astray from the path of Allah.)(22:9 ), meaning turning away from truth in arrogance,

وَقَالَ سَـحِرٌ أَوْ مَجْنُونٌ

(and said: "A sorcerer, or a madman.") meaning Fir\`awn said to Musa, "With regards to the message that you brought me, you are either a magician or a madman." Allah the Exalted replied,

فَأَخَذْنَـهُ وَجُنُودَهُ فَنَبَذْنَـهُمْ

(So We took him and his armies, and dumped them), meaning \`We threw them,'

فِى الْيَمِّ

(into the Yamm), into the sea,

وَهُوَ مُلِيمٌ

(for he was blameworthy.) meaning, Fir\`awn was a denying sinner and a stubborn disbeliever worthy of blame. Allah the Exalted and Most Honored said,

وَفِى عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ

(And in \`Ad when We sent against them the barren wind) that destroys everything and produces nothing. This was said by Ad-Dahhak, Qatadah and others. Allah's statement,

مَا تَذَرُ مِن شَىْءٍ أَتَتْ عَلَيْهِ

(It spared nothing that it reached,) meaning, everything that the wind could destroy,

إِلاَّ جَعَلَتْهُ كَالرَّمِيمِ

(but blew it into broken spreads of rotten ruins.) meaning, made it just like a rotten and destroyed. Sa\`id bin Al-Musayyib and others commented on:

إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ

(when We sent against them the barren wind),"Southerly winds." However, there is a Hadith in the Sahih from Shu\`bah bin Al-Hakam, from Mujahid, from Ibn \`Abbas, who said that the Messenger of Allah said,

«نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُور»

(I have been made victorious with the Saba (easterly wind), and the people of \`Ad were destroyed with the Dabur (westerly wind).) Allah saying,

وَفِى ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُواْ حَتَّى حِينٍ

(And in Thamud, when they were told: "Enjoy yourselves for a while!") is just as He said in another Ayah,

وَأَمَّا ثَمُودُ فَهَدَيْنَـهُمْ فَاسْتَحَبُّواْ الْعَمَى عَلَى الْهُدَى فَأَخَذَتْهُمْ صَـعِقَةُ الْعَذَابِ الْهُونِ

(And as for Thamud, We guided them to the path of truth, but they preferred blindness to guidance; so the Sa\`iqah of disgracing torment seized them.) (41:17) Allah said here,

وَفِى ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُواْ حَتَّى حِينٍ \- فَعَتَوْاْ عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنظُرُونَ

(And in Thamud, when they were told: "Enjoy yourselves for a while!" But they insolently defied the command of their Lord, so the Sa\`iqah overtook them while they were looking.) Thamud were given a respite for three days, during which they await the torment. In the early morning of the fourth day, the torment overtook them,

فَمَا اسْتَطَـعُواْ مِن قِيَامٍ

(Then they were unable to rise up,) they were unable to escape and run away from it,

وَمَا كَانُواْ مُنتَصِرِينَ

(nor could they help themselves.) nor could they save themselves from the torment that befell them. Allah the Exalted and Most Honored said,

وَقَوْمَ نُوحٍ مِّن قَبْلُ

((So were) the people of Nuh before them.) meaning, \`We destroyed the people of Nuh before these people (Fir\`awn, \`Ad and Thamud).'

إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ

(Verily, they were a people who were revellious.) We mentioned these stories in details before in the Tafsir of several other Surahs.


ayah_text: But he turned away with his supporters and said," A magician or a madman."

ayah_text_ar: فَتَوَلَّىٰ بِرُكْنِهِۦ وَقَالَ سَـٰحِرٌ أَوْ مَجْنُونٌ


ayah_text: So We took him and his soldiers and cast them into the sea, and he was blameworthy.

ayah_text_ar: فَأَخَذْنَـٰهُ وَجُنُودَهُۥ فَنَبَذْنَـٰهُمْ فِى ٱلْيَمِّ وَهُوَ مُلِيمٌ


ayah_text: And in 'Aad was a sign, when We sent against them the barren wind.

ayah_text_ar: وَفِى عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ ٱلرِّيحَ ٱلْعَقِيمَ


ayah_text: It left nothing of what it came upon but that it made it like disintegrated ruins.

ayah_text_ar: مَا تَذَرُ مِن شَىْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَٱلرَّمِيمِ


ayah_text: And in Thamud, when it was said to them, "Enjoy yourselves for a time."

ayah_text_ar: وَفِى ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا۟ حَتَّىٰ حِينٍ


ayah_text: But they were insolent toward the command of their Lord, so the thunderbolt seized them while they were looking on.

ayah_text_ar: فَعَتَوْا۟ عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ ٱلصَّـٰعِقَةُ وَهُمْ يَنظُرُونَ