ayah_text: By those angels who extract with violence

ayah_text_ar: وَٱلنَّـٰزِعَـٰتِ غَرْقًا

ayah_tafsir:
## The Tafsir of Surat An-Nazi\`at (Chapter - 79) Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Swearing by Five Characteristics that the Day of Judgement will occur

Ibn Mas\`ud, Ibn \`Abbas, Masruq, Sa\`id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said,

وَالنَّـزِعَـتِ غَرْقاً

(By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement,

وَالنَّـشِطَـتِ نَشْطاً

(By those who free briskly.) This has been mentioned by Ibn \`Abbas. In reference to Allah's statement,

وَالسَّـبِحَـتِ سَبْحاً

(And by the swimmers, swimming.) Ibn Mas\`ud said, "They are the angels." Similar statements have been reported from \`Ali, Mujahid, Sa\`id bin Jubayr, and Abu Salih. Concerning Allah's statement,

فَالسَّـبِقَـتِ سَبْقاً

(And by the racers, racing.) It has been narrated from \`Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says,

فَالْمُدَبِّرَتِ أَمْراً

(And by those who arrange affairs.) \`Ali, Mujahid, \`Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi\` bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic."

## The Description of the Day of Judgement, the People, and what They will say

Then Allah says,

يَوْمَ تَرْجُفُ الرَّاجِفَةُ \- تَتْبَعُهَا الرَّادِفَةُ

(On the Day the Rajifah shakes, followed by the Radifah.) Ibn \`Abbas said, "These are the two blasts (of the Trumpet) -- the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah,

يَوْمَ تَرْجُفُ الرَّاجِفَةُ

(On the Day the Rajifah shakes,) This is similar to Allah's statement,

يَوْمَ تَرْجُفُ الاٌّرْضُ وَالْجِبَالُ

(On the Day the earth and the mountains shake.) (73:14) The second is Ar-Radifah, and it is like the Allah's statement,

وَحُمِلَتِ الاٌّرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَحِدَةً

(And the earth and mountains shall be removed from their places, and crushed with a single crushing.) (69:14)" Concerning Allah's statement,

قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ

(Hearts that Day will tremble.) Ibn \`Abbas said, "This means afraid." Mujahid and Qatadah also said this.

أَبْصَـرُهَا خَـشِعَةٌ

(Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says,

يَقُولُونَ أَءِنَّا لَمَرْدُودُونَ فِى الْحَـفِرَةِ

(They say: "Shall we indeed be brought back from Al-Hafirah") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah -- which are the graves -- as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says,

أَءِذَا كُنَّا عِظَـماً نَّخِرَةً

(Even after we are bones Nakhirah) It has also been recited: (نَاخِرَةً) (Nakhirah) Ibn \`Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn \`Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying,

تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ

(It would in that case be a return with loss.) (79:12) Muhammad bin Ka\`b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says,

فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ \- فَإِذَا هُم بِالسَّاهِرَةِ

(But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says,

يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً

(On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!) (17:52) Allah has also said,

وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ

(And our commandment is but one as the twinkling of an eye.) (54:50) Allah also says,

وَمَآ أَمْرُ السَّاعَةِ إِلاَّ كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ

(And the matter of the Hour is not but as a twinkling of the eye, or even nearer.) (16:77) Allah then says,

فَإِذَا هُم بِالسَّاهِرَةِ

(When behold, they are at As-Sahirah.) Ibn \`Abbas said, "As-Sahirah means the entire earth." Sa\`id bin Jubayr, Qatadah and Abu Salih have all said this as well. \`Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi\` bin Anas said,

فَإِذَا هُم بِالسَّاهِرَةِ

(When behold, they are at As-Sahirah.) "Allah says,

يَوْمَ تُبَدَّلُ الاٌّرْضُ غَيْرَ الاٌّرْضِ وَالسَّمَـوَتُ وَبَرَزُواْ للَّهِ الْوَاحِدِ الْقَهَّارِ

(On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.) (14:48) and He says,

وَيَسْـَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً \- فَيَذَرُهَا قَاعاً صَفْصَفاً \- لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً

(And they ask you concerning the mountains: say, "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain.You will see therein nothing crooked or curved.) (20:105-107) and Allah says,

" وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً

(And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.) (18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."

surah_name_english: An-Nazi'at

surah_name_arab: النازعات

surah_meaning: Those who drag forth


ayah_text: And by those who remove with ease

ayah_text_ar: وَٱلنَّـٰشِطَـٰتِ نَشْطًا

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_revelation_place: Mecca

surah_type: meccan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: And by those who glide as if swimming

ayah_text_ar: وَٱلسَّـٰبِحَـٰتِ سَبْحًا


ayah_text: And those who race each other in a race

ayah_text_ar: فَٱلسَّـٰبِقَـٰتِ سَبْقًا


ayah_text: And those who arrange each matter,

ayah_text_ar: فَٱلْمُدَبِّرَٰتِ أَمْرًا


ayah_text: On the Day the blast of the Horn will convulse creation,

ayah_text_ar: يَوْمَ تَرْجُفُ ٱلرَّاجِفَةُ


ayah_text: There will follow it the subsequent one.

ayah_text_ar: تَتْبَعُهَا ٱلرَّادِفَةُ


ayah_text: Hearts, that Day, will tremble,

ayah_text_ar: قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ


ayah_text: Their eyes humbled.

ayah_text_ar: أَبْصَـٰرُهَا خَـٰشِعَةٌ


ayah_text: They are presently saying, "Will we indeed be returned to our former state of life?

ayah_text_ar: يَقُولُونَ أَءِنَّا لَمَرْدُودُونَ فِى ٱلْحَافِرَةِ


ayah_text: Even if we should be decayed bones?

ayah_text_ar: أَءِذَا كُنَّا عِظَـٰمًا نَّخِرَةً


ayah_text: They say, "That, then, would be a losing return."

ayah_text_ar: قَالُوا۟ تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ


ayah_text: Indeed, it will be but one shout,

ayah_text_ar: فَإِنَّمَا هِىَ زَجْرَةٌ وَٰحِدَةٌ


ayah_text: And suddenly they will be alert upon the earth's surface.

ayah_text_ar: فَإِذَا هُم بِٱلسَّاهِرَةِ


ayah_text: Has there reached you the story of Moses? -

ayah_text_ar: هَلْ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ

ayah_tafsir:
## Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah

Allah informs His Messenger Muhammad about His Messenger Musa. He mentions that he sent Musa to Fir\`awn and He aided him with miracles. Yet, even after this, Fir\`awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ) and rejects that which you have been sent with. This is why Allah says at the end of the story,

إِنَّ فِى ذَلِكَ لَعِبْرَةً لِّمَن يَخْشَى

(In this is a Lesson for whoever fears.) Allah begins by saying,

هَلْ أَتَاكَ حَدِيثُ مُوسَى

(Has there come to you the story of Musa) meaning, have you heard of his story

إِذْ نَادَاهُ رَبُّهُ

(When his Lord called him) meaning, He called out speaking to him.

بِالْوَادِ الْمُقَدَّسِ

(in the holy valley) meaning purified

طُوًى

(Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him:

اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى

(Go to Fir\`awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant.

فَقُلْ هَل لَّكَ إِلَى أَن تَزَكَّى

(And say to him: "Would you purify yourself") meaning, say to him, "Will you respond to the path and way that will purify you" This means, \`will you submit (accept Islam) and be obedient'

وَأَهْدِيَكَ إِلَى رَبِّكَ

(And that I guide to your Lord,) meaning, \`I will guide you to the worship of your Lord.'

فَتَخْشَى

(so that you fear) meaning, \`so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.'

فَأَرَاهُ الاٌّيَةَ الْكُبْرَى

(Then he showed him the great sign.) This means that Musa showed him -- along with this truthful call -- a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah.

فَكَذَّبَ وَعَصَى

(But he denied and disobeyed.) meaning, he (Fir\`awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement,

ثُمَّ أَدْبَرَ يَسْعَى

(Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles.

فَحَشَرَ فَنَادَى

(So he gathered (his people) and called out) meaning, among his people.

فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى

(Saying; I am your lord, most high.") Ibn \`Abbas and Mujahid both said, "This is the word which Fir\`awn said after he said,

مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى

(\`I have not known of any other god for you all other than me) for the past forty years."' Allah then says,

فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى

(So Allah seized him with a punishing example for the Hereafter and the first (life). ) meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him.

وَيَوْمَ الْقِيَـمَةِ بِئْسَ الرِّفْدُ الْمَرْفُودُ

(And on the Day of Resurrection, evil indeed is the gift gifted i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter).) (11:99) This is as Allah says,

وَجَعَلْنَـهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيـمَةِ لاَ يُنصَرُونَ

(And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.) (28:41) Allah said;

إِنَّ فِى ذَلِكَ لَعِبْرَةً لِّمَن يَخْشَى

(In this is a lesson for whoever fears.)


ayah_text: When his Lord called to him in the sacred valley of Tuwa,

ayah_text_ar: إِذْ نَادَىٰهُ رَبُّهُۥ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًى


ayah_text: "Go to Pharaoh. Indeed, he has transgressed.

ayah_text_ar: ٱذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ


ayah_text: And say to him, 'Would you be willing to purify yourself

ayah_text_ar: فَقُلْ هَل لَّكَ إِلَىٰٓ أَن تَزَكَّىٰ


ayah_text: And let me guide you to your Lord so you would fear Him?'"

ayah_text_ar: وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ


ayah_text: And he showed him the greatest sign,

ayah_text_ar: فَأَرَىٰهُ ٱلْـَٔايَةَ ٱلْكُبْرَىٰ


ayah_text: But Pharaoh denied and disobeyed.

ayah_text_ar: فَكَذَّبَ وَعَصَىٰ


ayah_text: Then he turned his back, striving.

ayah_text_ar: ثُمَّ أَدْبَرَ يَسْعَىٰ


ayah_text: And he gathered his people and called out

ayah_text_ar: فَحَشَرَ فَنَادَىٰ


ayah_text: And said, "I am your most exalted lord."

ayah_text_ar: فَقَالَ أَنَا۠ رَبُّكُمُ ٱلْأَعْلَىٰ


ayah_text: So Allah seized him in exemplary punishment for the last and the first transgression.

ayah_text_ar: فَأَخَذَهُ ٱللَّهُ نَكَالَ ٱلْـَٔاخِرَةِ وَٱلْأُولَىٰٓ


ayah_text: Indeed in that is a warning for whoever would fear Allah.

ayah_text_ar: إِنَّ فِى ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰٓ


ayah_text: Are you a more difficult creation or is the heaven? Allah constructed it.

ayah_text_ar: ءَأَنتُمْ أَشَدُّ خَلْقًا أَمِ ٱلسَّمَآءُ ۚ بَنَىٰهَا

ayah_tafsir:
## Creating the Heavens and the Earth is more difficult than repeating Creation

in refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says;

ءَأَنتُمْ

(Are you) \`O people'

أَشَدُّ خَلْقاً أَمِ السَّمَآءُ

(more difficult to create or is the heaven...) meaning, \`rather the heaven is more difficult to create than you.' As Allah said;

لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ

(the creation of the heavens and the earth is greater than the creation of mankind;) (40:57) And His saying;

أَوَلَـيْسَ الَذِى خَلَقَ السَّمَـوتِ وَالاٌّرْضَ بِقَـدِرٍ عَلَى أَن يَخْلُقَ مِثْلَهُم بَلَى وَهُوَ الْخَلَّـقُ الْعَلِيمُ

(Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.) (36:81) Then Allah says,

بَنَـهَا

(He constructed) He explains this by His statement,

رَفَعَ سَمْكَهَا فَسَوَّاهَا

(He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says,

وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَـهَا

(Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn \`Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, \`Ikrimah, Sa\`id bin Jubayr and a large group have said this as well. In reference to Allah's statement,

وَأَخْرَجَ ضُحَـهَا

(And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says,

وَالاٌّرْضَ بَعْدَ ذَلِكَ دَحَـهَا

(And after that He spread the earth,) He explains this statement by the statement that follows it,

أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَـهَا

(And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn \`Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah,

وَالْجِبَالَ أَرْسَـهَا

(And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says,

مَتَـعاً لَّكُمْ وَلاًّنْعَـمِكُمْ

(As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.


ayah_text: He raised its ceiling and proportioned it.

ayah_text_ar: رَفَعَ سَمْكَهَا فَسَوَّىٰهَا


ayah_text: And He darkened its night and extracted its brightness.

ayah_text_ar: وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَىٰهَا


ayah_text: And after that He spread the earth.

ayah_text_ar: وَٱلْأَرْضَ بَعْدَ ذَٰلِكَ دَحَىٰهَآ


ayah_text: He extracted from it its water and its pasture,

ayah_text_ar: أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَىٰهَا


ayah_text: And the mountains He set firmly

ayah_text_ar: وَٱلْجِبَالَ أَرْسَىٰهَا


ayah_text: As provision for you and your grazing livestock.

ayah_text_ar: مَتَـٰعًا لَّكُمْ وَلِأَنْعَـٰمِكُمْ


ayah_text: But when there comes the greatest Overwhelming Calamity -

ayah_text_ar: فَإِذَا جَآءَتِ ٱلطَّآمَّةُ ٱلْكُبْرَىٰ

ayah_tafsir:
## The Day of Judgement, its Pleasures and Hell, and that its Time is not known

Allah says,

فَإِذَا جَآءَتِ الطَّآمَّةُ الْكُبْرَى

(But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn \`Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says,

وَالسَّاعَةُ أَدْهَى وَأَمَرُّ

(And the Hour will be more grievous and more bitter.) (54:46) Then Allah says,

يَوْمَ يَتَذَكَّرُ الإِنسَـنُ مَا سَعَى

(The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says,

يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ وَأَنَّى لَهُ الذِّكْرَى

(On the Day will man remember, but how will that remembrance avail him) (89:23) Then Allah says,

وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَى

(And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes.

فَأَمَّا مَن طَغَى

(Then for him who transgressed) meaning, who rebels and behaves arrogantly.

وَءاثَرَ الْحَيَوةَ الدُّنْيَا

(And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter.

فَإِنَّ الْجَحِيمَ هِىَ الْمَأْوَى

(Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim.

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى

(But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master.

فَإِنَّ الْجَنَّةَ هِىَ الْمَأْوَى

(Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says,

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَـهَا \- فِيمَ أَنتَ مِن ذِكْرَاهَا \- إِلَى رَبِّكَ مُنتَهَـهَآ

(They ask you about the Hour -- when will be its appointed time What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence.

ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً يَسْـَلُونَكَ كَأَنَّكَ حَفِىٌّ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ

(Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.") (7:187) Allah says here,

إِلَى رَبِّكَ مُنتَهَـهَآ

(To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah about the time of the last Hour he said,

«مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِل»

(The one questioned about it knows no more than the questioner.) Allah said,

إِنَّمَآ أَنتَ مُنذِرُ مَن يَخْشَـهَا

(You are only a warner for those who fear it,) meaning, \`I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says,

كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا

(The Day they see it (it will be) as if they had not tarried (in this world) except an (\`Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn \`Abbas:

كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا

(The Day they see it (it will be) as if they had not tarried (in this world) except an (\`Ashiyyah) afternoon or its (Duha) morning.) "As for \`Ashiyyah, it is the time between noon until the setting of the sun.

أَوْ ضُحَـهَا

(Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi\`at. And to Allah belongs all praise and thanks.


ayah_text: The Day when man will remember that for which he strove,

ayah_text_ar: يَوْمَ يَتَذَكَّرُ ٱلْإِنسَـٰنُ مَا سَعَىٰ


ayah_text: And Hellfire will be exposed for all those who see -

ayah_text_ar: وَبُرِّزَتِ ٱلْجَحِيمُ لِمَن يَرَىٰ


ayah_text: So as for he who transgressed

ayah_text_ar: فَأَمَّا مَن طَغَىٰ


ayah_text: And preferred the life of the world,

ayah_text_ar: وَءَاثَرَ ٱلْحَيَوٰةَ ٱلدُّنْيَا


ayah_text: Then indeed, Hellfire will be his refuge.

ayah_text_ar: فَإِنَّ ٱلْجَحِيمَ هِىَ ٱلْمَأْوَىٰ


ayah_text: But as for he who feared the position of his Lord and prevented the soul from unlawful inclination,

ayah_text_ar: وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِۦ وَنَهَى ٱلنَّفْسَ عَنِ ٱلْهَوَىٰ


ayah_text: Then indeed, Paradise will be his refuge.

ayah_text_ar: فَإِنَّ ٱلْجَنَّةَ هِىَ ٱلْمَأْوَىٰ


ayah_text: They ask you, O Muhammad, about the Hour: when is its arrival?

ayah_text_ar: يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰهَا


ayah_text: In what position are you that you should mention it?

ayah_text_ar: فِيمَ أَنتَ مِن ذِكْرَىٰهَآ


ayah_text: To your Lord is its finality.

ayah_text_ar: إِلَىٰ رَبِّكَ مُنتَهَىٰهَآ


ayah_text: You are only a warner for those who fear it.

ayah_text_ar: إِنَّمَآ أَنتَ مُنذِرُ مَن يَخْشَىٰهَا


ayah_text: It will be, on the Day they see it, as though they had not remained in the world except for an afternoon or a morning thereof.

ayah_text_ar: كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوٓا۟ إِلَّا عَشِيَّةً أَوْ ضُحَىٰهَا


ayah_text: The Prophet frowned and turned away

ayah_text_ar: عَبَسَ وَتَوَلَّىٰٓ

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## The Prophet being reprimanded because He frowned at a Weak Man

More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah about something, urgently beseeching him. The Prophet hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed,

عَبَسَ وَتَوَلَّى \- أَن جَآءَهُ الاٌّعْمَى \- وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى

(He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure) meaning, he may attain purification and cleanliness in his soul.

أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَى

(Or he might receive admonition, and the admonition might profit him) meaning, he may receive admonition and abstain from the forbidden.

أَمَّا مَنِ اسْتَغْنَى \- فَأَنتَ لَهُ تَصَدَّى

(As for him who thinks himself self-sufficient. To him you attend;) meaning, \`you face the rich person so that perhaps he may be guided.'

وَمَا عَلَيْكَ أَلاَّ يَزَّكَّى

(What does it matter to you if he will not become pure) meaning, \`you are not responsible for him if he does not attain purification.'

وَأَمَّا مَن جَآءَكَ يَسْعَى \- وَهُوَ يَخْشَى

(But as for him who came to you running. And is afraid.) meaning, \`he is seeking you and he comes to you so that he may be guided by what you say to him.'

فَأَنتَ عَنْهُ تَلَهَّى

(Of him you are neglectful and divert your attention to another.) meaning, \`you are too busy.' Here Allah commands His Messenger to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya\`la and Ibn Jarir both recorded from \`A'ishah that she said about,

عَبَسَ وَتَوَلَّى

(He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by \`A'ishah. I say it is reported like this in Al-Muwatta' as well.

## The Characteristics of the Qur'an

Allah says,

كَلاَّ إِنَّهَا تَذْكِرَةٌ

(Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said,

كَلاَّ إِنَّهَا تَذْكِرَةٌ

(Nay; indeed it is an admonition.) "This means the Qur'an."

فَمَن شَآءَ ذَكَرَهُ

(So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said:

فَى صُحُفٍ مُّكَرَّمَةٍ \- مَّرْفُوعَةٍ مُّطَهَّرَةٍ

(In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered.

مَّرْفُوعَةٍ

(exalted) meaning, elevated in status.

مُّطَهَّرَةٍ

(purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement,

بِأَيْدِى سَفَرَةٍ

(In the hands of ambassadors (Safarah),) Ibn \`Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said,

كِرَامٍ بَرَرَةٍ

(Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from \`A'ishah that the Messenger of Allah said,

«الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَان»

(He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

surah_name_english: Abasa

surah_name_arab: عبس

surah_meaning: He frowned


ayah_text: Because there came to him the blind man, interrupting.

ayah_text_ar: أَن جَآءَهُ ٱلْأَعْمَىٰ


ayah_text: But what would make you perceive, O Muhammad, that perhaps he might be purified

ayah_text_ar: وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ


ayah_text: Or be reminded and the remembrance would benefit him?

ayah_text_ar: أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ


ayah_text: As for he who thinks himself without need,

ayah_text_ar: أَمَّا مَنِ ٱسْتَغْنَىٰ


ayah_text: To him you give attention.

ayah_text_ar: فَأَنتَ لَهُۥ تَصَدَّىٰ


ayah_text: And not upon you is any blame if he will not be purified.

ayah_text_ar: وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ


ayah_text: But as for he who came to you striving for knowledge

ayah_text_ar: وَأَمَّا مَن جَآءَكَ يَسْعَىٰ


ayah_text: While he fears Allah,

ayah_text_ar: وَهُوَ يَخْشَىٰ


ayah_text: From him you are distracted.

ayah_text_ar: فَأَنتَ عَنْهُ تَلَهَّىٰ


ayah_text: No! Indeed, these verses are a reminder;

ayah_text_ar: كَلَّآ إِنَّهَا تَذْكِرَةٌ


ayah_text: So whoever wills may remember it.

ayah_text_ar: فَمَن شَآءَ ذَكَرَهُۥ


ayah_text: It is recorded in honored sheets,

ayah_text_ar: فِى صُحُفٍ مُّكَرَّمَةٍ


ayah_text: Exalted and purified,

ayah_text_ar: مَّرْفُوعَةٍ مُّطَهَّرَةٍۭ


ayah_text: Carried by the hands of messenger-angels,

ayah_text_ar: بِأَيْدِى سَفَرَةٍ


ayah_text: Noble and dutiful.

ayah_text_ar: كِرَامٍۭ بَرَرَةٍ


ayah_text: Cursed is man; how disbelieving is he.

ayah_text_ar: قُتِلَ ٱلْإِنسَـٰنُ مَآ أَكْفَرَهُۥ

ayah_tafsir:
## The Refutation against Whoever denies Life after Death

Allah rebukes those who deny the Resurrection and the Final Gathering.

قُتِلَ الإِنسَـنُ مَآ أَكْفَرَهُ

(Qutila mankind!) Ad-Dahhak reported from Ibn \`Abbas that he said,

قُتِلَ الإِنسَـنُ

(Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said,

مَآ أَكْفَرَهُ

(How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said,

مَآ أَكْفَرَهُ

(How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says,

مِنْ أَىِّ شَىْءٍ خَلَقَهُ \- مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ

(From what thing did He create him From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy.

ثُمَّ السَّبِيلَ يَسَّرَهُ

(Then He made the path easy for him.) Al-\`Awfi reported from Ibn \`Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by \`Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement,

إِنَّا هَدَيْنَـهُ السَّبِيلَ إِمَّا شَاكِراً وَإِمَّا كَفُوراً

(Verily, We guided him on the path, he is either grateful or ungrateful.) (76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement,

ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ

(Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said;

ثُمَّ إِذَا شَآءَ أَنشَرَهُ

(Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba\`th (resurrection) and An-Nushur (resuscitation).

وَمِنْ ءَايَـتِهِ أَنْ خَلَقَكُمْ مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُمْ بَشَرٌ تَنتَشِرُونَ

(And among His signs is this that He created you from dust, and then behold, you are human beings scattered.) (30:20)

وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا

(And look at the bones, how We bring them together and clothe them with flesh.) (2:259) In the Two Sahihs it is narrated by way of Al-A\`mash from Abu Salih, from Abu Hurayrah that the Prophet said,

«كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّب»

(All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement,

كَلاَّ لَمَّا يَقْضِ مَآ أَمَرَهُ

(Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, \`Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth.

لَمَّا يَقْضِ مَآ أَمَرَهُ

(But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning -- and Allah knows best -- is that the Ayah

ثُمَّ إِذَا شَآءَ أَنشَرَهُ

(Then when it is His will, He will resurrect him.) means, He will resurrect him.

كَلاَّ لَمَّا يَقْضِ مَآ أَمَرَهُ

(Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them.

## The Growth of the Seed and Other Things is a Proof of Life after Death

فَلْيَنظُرِ الإِنسَـنُ إِلَى طَعَامِهِ

(Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust.

أَنَّا صَبَبْنَا الْمَآءَ صَبّاً

(We pour forth water in abundance.) meaning, \`We sent it down from the sky to the earth.'

ثُمَّ شَقَقْنَا الاٌّرْضَ شَقّاً

(And We split the earth in clefts.) meaning, \`We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).'

فَأَنبَتْنَا فِيهَا حَبّاً \- وَعِنَباً وَقَضْباً

(And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn \`Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder."

وَزَيْتُوناً

(And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil.

وَنَخْلاً

(And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar.

وَحَدَآئِقَ غُلْباً

(And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn \`Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said,

وَفَـكِهَةً وَأَبّاً

(And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn \`Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu \`Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement,

وَفَـكِهَةً وَأَبّاً

(And fruits (Fakihah) and herbage (Abb).) and he said, \`What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.' " hIn reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited

عَبَسَ وَتَوَلَّى

(He frowned and turned away.) then when he reached this Ayah

وَفَـكِهَةً وَأَبّاً

(And fruits (Fakihah) and herbage (Abb).) he said, \`We already know what Al-Fakihah is, but what is Al-Abb' Then he said, \`By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about)."' This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that \`Umar wanted to know how it looks, its type and its exact description, because he (\`Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying,

فَأَنبَتْنَا فِيهَا حَبّاً \- وَعِنَباً وَقَضْباً \- وَزَيْتُوناً وَنَخْلاً \- وَحَدَآئِقَ غُلْباً \- وَفَـكِهَةً وَأَبّاً

(And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says,

مَتَـعاً لَّكُمْ وَلاًّنْعَـمِكُمْ

(A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.


ayah_text: From what substance did He create him?

ayah_text_ar: مِنْ أَىِّ شَىْءٍ خَلَقَهُۥ


ayah_text: From a sperm-drop He created him and destined for him;

ayah_text_ar: مِن نُّطْفَةٍ خَلَقَهُۥ فَقَدَّرَهُۥ


ayah_text: Then He eased the way for him;

ayah_text_ar: ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ


ayah_text: Then He causes his death and provides a grave for him.

ayah_text_ar: ثُمَّ أَمَاتَهُۥ فَأَقْبَرَهُۥ


ayah_text: Then when He wills, He will resurrect him.

ayah_text_ar: ثُمَّ إِذَا شَآءَ أَنشَرَهُۥ


ayah_text: No! Man has not yet accomplished what He commanded him.

ayah_text_ar: كَلَّا لَمَّا يَقْضِ مَآ أَمَرَهُۥ


ayah_text: Then let mankind look at his food -

ayah_text_ar: فَلْيَنظُرِ ٱلْإِنسَـٰنُ إِلَىٰ طَعَامِهِۦٓ


ayah_text: How We poured down water in torrents,

ayah_text_ar: أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّا


ayah_text: Then We broke open the earth, splitting it with sprouts,

ayah_text_ar: ثُمَّ شَقَقْنَا ٱلْأَرْضَ شَقًّا


ayah_text: And caused to grow within it grain

ayah_text_ar: فَأَنۢبَتْنَا فِيهَا حَبًّا


ayah_text: And grapes and herbage

ayah_text_ar: وَعِنَبًا وَقَضْبًا


ayah_text: And olive and palm trees

ayah_text_ar: وَزَيْتُونًا وَنَخْلًا


ayah_text: And gardens of dense shrubbery

ayah_text_ar: وَحَدَآئِقَ غُلْبًا


ayah_text: And fruit and grass -

ayah_text_ar: وَفَـٰكِهَةً وَأَبًّا


ayah_text: As enjoyment for you and your grazing livestock.

ayah_text_ar: مَّتَـٰعًا لَّكُمْ وَلِأَنْعَـٰمِكُمْ


ayah_text: But when there comes the Deafening Blast

ayah_text_ar: فَإِذَا جَآءَتِ ٱلصَّآخَّةُ

ayah_tafsir:
## The Day of Judgement and the fleeing of the People from Their Relatives during it

Ibn \`Abbas said, "As-Sakhkhah is one of the names of the Day of Judgement that Allah has magnified and warned His servants of." Ibn Jarir said, "Perhaps it is a name for the blowing into Trumpet." Al-Baghawi said, "As-Sakhkhah means the thunderous shout of the Day of Judgement. It has been called this because it will deafen the ears. This means that it pierces the hearing to such an extent that it almost deafens the ears."

يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ \- وَأُمِّهِ وَأَبِيهِ \- وَصَـحِبَتِهُ وَبَنِيهِ

(That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.) meaning, he will see them and then flee from them, and seek to get away from them because horror will be so great and the matter will be so weighty. There is an authentic Hadith related concerning the intercession that states that every one of the great Messengers of firm resolve will be requested to intercede with Allah on behalf of the creation, but each of them will say, "O myself! O myself! Today I will not ask You (O Allah) concerning anyone but myself." Even \`Isa bin Maryam will say, "I will not ask Him (Allah) concerning anyone but myself today. I will not even ask Maryam, the woman who gave birth to me." Thus, Allah says,

يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ \- وَأُمِّهِ وَأَبِيهِ \- وَصَـحِبَتِهُ وَبَنِيهِ

(That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children.) Qatadah said, "The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin -- due to the terror of that Day." Allah said,

لِكُلِّ امْرِىءٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ

(Every man that Day will have enough to make him careless of others.) meaning, he will be preoccupied in his business and distracted from the affairs of others. Ibn Abi Hatim recorded from Ibn \`Abbas that the Messenger of Allah said,

«تُحْشَرُونَ حُفَاةً عُرَاةً مُشَاةً غُرْلًا»

(You will all be gathered barefoot, naked, walking and uncircumcised.) So his wife said, "O Messenger of Allah! Will we look at or see each other's nakedness" The Prophet replied,

«لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ أو قال: مَا أَشْغَلَهُ عَنِ النَّظَر»

(Every man among them on that Day will have enough (worries) to make him careless of others) -- or he said: (he will be too busy to look.) Ibn \`Abbas narrated that the Prophet said,

«تُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا»

(You will all be gathered barefoot, naked and uncircumcised.) So a woman said, "Will we see or look at each others nakedness" He replied,

«يَا فُلَانَةُ، لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيه»

(O so-and-so woman! Every man among them on that Day will have enough (worries) to make him careless of others.) At-Tirmidhi said, "This Hadith is Hasan Sahih."

## The Faces of the People of Paradise and the People of the Fire on the Day of Judgement

Allah says;

وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ \- ضَـحِكَةٌ مُّسْتَبْشِرَةٌ

(Some faces that Day will be bright (Musfirah), laughing, rejoicing at good news.) meaning, the people will be divided into two parties. There will be faces that are Musfirah, which means bright.

ضَـحِكَةٌ مُّسْتَبْشِرَةٌ

(Laughing, rejoicing at good news.) meaning, happy and pleased due to the joy that will be in their hearts. The good news will be apparent on their faces. These will be the people of Paradise.

وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ \- تَرْهَقُهَا قَتَرَةٌ

(And other faces that Day will be dust-stained. Darkness (Qatarah) will cover them.) meaning, they will be overcome and covered with Qatarah, which is darkness. Ibn \`Abbas said,

تَرْهَقُهَا قَتَرَةٌ

(Darkness (Qatarah) will cover them.) "This means that they (the faces) will be overcome with darkness." Allah said,

أُوْلَـئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ

(Such will be the disbelieving, the wicked evildoers.) meaning, they are disbelievers in their hearts, evildoers in their actions. This is as Allah says,

وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً

(And they will beget none but wicked disbelievers.) (71:27) This is the end of the Tafsir of Surat \`Abasa, and to Allah all praise and thanks are due.


ayah_text: On the Day a man will flee from his brother

ayah_text_ar: يَوْمَ يَفِرُّ ٱلْمَرْءُ مِنْ أَخِيهِ


ayah_text: And his mother and his father

ayah_text_ar: وَأُمِّهِۦ وَأَبِيهِ


ayah_text: And his wife and his children,

ayah_text_ar: وَصَـٰحِبَتِهِۦ وَبَنِيهِ


ayah_text: For every man, that Day, will be a matter adequate for him.

ayah_text_ar: لِكُلِّ ٱمْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ


ayah_text: Some faces, that Day, will be bright -

ayah_text_ar: وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ


ayah_text: Laughing, rejoicing at good news.

ayah_text_ar: ضَاحِكَةٌ مُّسْتَبْشِرَةٌ


ayah_text: And other faces, that Day, will have upon them dust.

ayah_text_ar: وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ


ayah_text: Blackness will cover them.

ayah_text_ar: تَرْهَقُهَا قَتَرَةٌ


ayah_text: Those are the disbelievers, the wicked ones.

ayah_text_ar: أُو۟لَـٰٓئِكَ هُمُ ٱلْكَفَرَةُ ٱلْفَجَرَةُ


ayah_text: When the sun is wrapped up in darkness

ayah_text_ar: إِذَا ٱلشَّمْسُ كُوِّرَتْ

ayah_tafsir:
## Which was revealed in Makkah

## What has been narrated about This Surah

Imam Ahmad recorded from Ibn \`Umar that the Messenger of Allah said,

«مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى يَوْمِ الْقِيَامَةِ كَأَنَّهُ رَأْيُ عَيْنٍ فَلْيَقْرَأْ:

إِذَا الشَّمْسُ كُوِّرَتْ

و

إِذَا السَّمَآءُ انفَطَرَتْ

و

إِذَا السَّمَآءُ انشَقَّتْ »

(Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.) (81:1) (and; (When the heaven is cleft asunder.) (82:1) (and; (When the heaven is split asunder.) (84:1)) Likewise, At-Tirmidhi has also recorded this Hadith.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## What will happen on the Day of Judgement, and that is the rolling up of the Sun

\`Ali bin Abi Talhah reported from Ibn \`Abbas:

إِذَا الشَّمْسُ كُوِّرَتْ

(When the sun is Kuwwirat.) "This means it will be darkened." Al-\`Awfi reported from Ibn \`Abbas; "It will go away." Qatadah said, "Its light will go away." Sa\`id bin Jubayr said, "Kuwwirat means it will sink in." Abu Salih said, "Kuwwirat means it will be thrown down." At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban (\`Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement,

كُوِّرَتْ

(Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away. Al-Bukhari recorded from Abu Hurayrah that the Prophet said,

«الشَّمْسُ وَالْقَمَرُ يُكَوَّرَانِ يَوْمَ الْقِيَامَة»

(The sun and the moon will be rolled up on the Day of Judgement.) Al-Bukhari was alone in recording this Hadith and this is his wording of it.

## Dispersing the Stars

وَإِذَا النُّجُومُ انكَدَرَتْ

(And when the stars Inkadarat.) meaning, when they are scattered. This is as Allah says,

وَإِذَا الْكَوَاكِبُ انتَثَرَتْ

(And when the stars have fallen and scattered.) (82:2) The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi\` bin Anas reported from Abu Al-\`Aliyah, who reported from Ubayy bin Ka\`b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos).

وَإِذَا الْوُحُوشُ حُشِرَتْ

(And when the wild beasts are gathered together.) This means they will be mixed.

وَإِذَا الْعِشَارُ عُطِّلَتْ

(And when the pregnant she camels are neglected;) This means their owners will neglect them.

وَإِذَا الْبِحَارُ سُجِّرَتْ

(And when the seas become as blazing fire)" Then he (Ubayy) went on to say, "The Jinns will say, \`We come to you with news.' So they will all go to the sea, and it will be a blazing fire. While they are in that state, the earth will be split with one huge crack that will extend from the lowest, seventh earth to the highest, seventh heaven. So while they are in that state, a wind will come that will kill all of them." Ibn Jarir recorded this narration with this wording.

## Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts

Concerning Allah's statement,

وَإِذَا الْجِبَالُ سُيِّرَتْ

(And when the mountains are made to pass away;) meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says,

وَإِذَا الْعِشَارُ عُطِّلَتْ

(And when the pregnant she-camels (\`Ishar) are neglected (\`Uttilat);) \`Ikrimah and Mujahid said, "\`Ishar are (pregnant she-) camels." Mujahid said, "\`Uttilat means abandoned and left." Ubayy bin Ka\`b and Ad-Dahhak both said, "Their owners will neglect them." Ar-Rabi\` bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned." Ad-Dahhak said, "They will be left with no one to tend to them." And the meaning of all of these statements is similar. What is intended is that the \`Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as \`Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it.

وَإِذَا الْوُحُوشُ حُشِرَتْ

(And when the wild beasts are gathered together.) meaning, gathered. This is as Allah says,

وَمَا مِن دَآبَّةٍ فِى الاٌّرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَـلُكُمْ مَّا فَرَّطْنَا فِى الكِتَـبِ مِن شَىْءٍ ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ

(There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.) (6:38) Ibn \`Abbas said, "Everything will be gathered, even the flies." This statement was recorded by Ibn Abi Hatim. Allah also says,

وَالطَّيْرَ مَحْشُورَةً

(And (so did) the birds assembled.) 38:19 meaning, gathered.

## The Blazing of the Seas

Allah says,

وَإِذَا الْبِحَارُ سُجِّرَتْ

(And when the seas become as blazing fire.) Ibn Jarir recorded from Sa\`id bin Al-Musayyib that \`Ali said to a Jewish man, "Where is the Hell" The man said, "The sea." \`Ali then said, "I think he is truthful, as Allah says

وَالْبَحْرِ الْمَسْجُورِ

(And by the seas kindled (Masjur).) (52:6) and;

وَإِذَا الْبِحَارُ سُجِّرَتْ

(And when the seas become as blazing fire.)" This has already been discussed previously with the explanation of Allah's statement,

وَالْبَحْرِ الْمَسْجُورِ

(And by the seas kindled (Masjur).) (52:6)

## Joining the Souls

Concerning Allah's statement,

وَإِذَا النُّفُوسُ زُوِّجَتْ

(And when the souls are joined with their mates.) meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says,

احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ

(It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22) Ibn Abi Hatim recorded from An-Nu\`man bin Bashir that the Messenger of Allah said,

وَإِذَا النُّفُوسُ زُوِّجَتْ

الضُّرَبَاءُ: كُلُّ رَجُلٍ مَعَ كُلِّ قَوْمٍ كَانُوا يَعْمَلُونَ عَمَلَهُ وَذَلِكَ بِأَنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ:

وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً \- فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ \- وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ \- وَالسَّـبِقُونَ السَّـبِقُونَ

هُمُ الضُّرَبَاء»

((And When the souls are joined with their mates.)( Those who are alike. Every man will be with every group of people who performed the same deeds that he did. (This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!) (56: 7-10) (They are those who are alike.)

## Questioning the Female Infant Who was buried Alive

Allah says,

وَإِذَا الْمَوْءُودَةُ سُئِلَتْ \- بِأَىِّ ذَنبٍ قُتِلَتْ

(And when the female infant (Al-Maw'udah) buried alive is questioned: For what sin was she killed) The majority have recited it as Su'ilat (she is questioned), as it is here. Al-Maw'udah is the female infant that the people of the pre-Islamic time of ignorance would bury in the dirt due to their hatred of girls. Therefore, on the Day of Judgement, the female infant will be asked what sin she committed that caused here to be murdered. This will be a means of frightening her murderer. For verily, if the one who was wronged is questioned, what does the wrongdoer (the one who is guilty of the oppression) think then \`Ali bin Abi Talhah reported that Ibn \`Abbas said,

وَإِذَا الْمَوْءُودَةُ سُئِلَتْ

(And when the female infant (Al-Maw'udah) buried alive Su'ilat:) "This means that she will ask." Abu Ad-Duha made a similar statement when he said, "She will ask, meaning she will demand restitution for her blood." The same has been reported from As-Suddi and Qatadah. Hadiths have been reported concerning the Maw'udah. Imam Ahmad recorded from \`A'ishah, who reported from Judamah bint Wahb, the sister of \`Ukkashah, that she said, "I was in the presence of the Messenger of Allah when he was with some people, and he said,

«لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغِيلَةِ فَنَظَرْتُ فِي الرُّومِ وَفَارِسَ، فَإِذَا هُمْ يُغِيلُونَ أَوْلَادَهُمْ، وَلَا يَضُرُّ أَوْلَادَهُمْ ذلِكَ شَيْئًا»

(I was about to prohibit sexual relations with breast feeding women, but then I saw that the Romans and the Persians have sexual relations with their women who breast feed their children and it does not harm the children at all.) Then they asked him about interruption of sexual intercourse to prevent the male discharge from entering the womb of the woman, and he said,

«ذلِكَ الْوَأْدُ الْخَفِيُّ، وَهُوَ الْمَوْءُودَةُ سُئِلَت»

(That is the minor infanticide and it is the female infant buried alive (Maw'udah) that will be questioned.)" Muslim, Ibn Majah, Abu Dawud, At-Tirmidhi and An-Nasa'i, all recorded this Hadith as well.

## The Atonement for burying Infant Girls Alive

\`Abdur-Razzaq said that Isra'il informed them from Simak bin Harb, from An-Nu\`man bin Bashir, who reported from \`Umar bin Al-Khattab that he said concerning Allah's statement,

وَإِذَا الْمَوْءُودَةُ سُئِلَتْ

(And when the female infant buried alive is questioned.) "Qays bin \`Asim came to the Messenger of Allah and said, \`O Messenger of Allah! Verily, I buried some daughters of mine alive in the period of pre-Islamic ignorance.' The Messenger of Allah said,

«أَعْتِقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ رَقَبَة»

(Free a slave for each one of them.) Then Qays said, \`O Messenger of Allah! Verily, I am an owner of camels.' The Prophet said,

«فَانْحَرْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ بَدَنَة»

(Then sacrifice a camel for each one of them.)"

## The Distribution of the Pages

Allah says,

وَإِذَا الصُّحُفُ نُشِرَتْ

(And when the pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in his right hand or in his left hand." Qatadah said, "O Son of Adam ! It (your paper) is written in, then it is rolled up, then it will be distributed to you on the Day of Judgement. So let each man look at what he himself dictated to be written in his paper."

## Removing the Heavens, kindling Hellfire, and Paradise being brought near

Allah says,

وَإِذَا السَّمَآءُ كُشِطَتْ

(And when the heaven is Kushitat;) Mujahid said, "It drawns away." As-Suddi said, "Stripped off." Concerning Allah's statement,

وَإِذَا الْجَحِيمُ سُعِّرَتْ

(And when Hell is Su\`irat.) As-Suddi said, "It is heated." In reference to Allah's statement,

وَإِذَا الْجَنَّةُ أُزْلِفَتْ

(And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qatadah, and Ar-Rabi\` bin Khuthaym, all said, "This means it will be brought near to its inhabitants."

## Everyone will know what He has brought on the Day of Judgement Concerning

Allah's statement,

عَلِمَتْ نَفْسٌ مَّآ أَحْضَرَتْ

(Every person will know what he has brought.) This is the conclusive response of the previous statements, meaning at the time these matters occur, every soul will know what it has done, and that will be brought forth for it, as Allah says,

يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدَا بَعِيدًا

(On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.) (3:30) Allah also says,

يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ

(On that Day man will be informed of what he sent forward, and what he left behind.) (75:13)

surah_name_english: At-Takwir

surah_name_arab: التكوير

surah_meaning: The Overthrowing


ayah_text: And when the stars fall, dispersing,

ayah_text_ar: وَإِذَا ٱلنُّجُومُ ٱنكَدَرَتْ


ayah_text: And when the mountains are removed

ayah_text_ar: وَإِذَا ٱلْجِبَالُ سُيِّرَتْ


ayah_text: And when full-term she-camels are neglected

ayah_text_ar: وَإِذَا ٱلْعِشَارُ عُطِّلَتْ


ayah_text: And when the wild beasts are gathered

ayah_text_ar: وَإِذَا ٱلْوُحُوشُ حُشِرَتْ


ayah_text: And when the seas are filled with flame

ayah_text_ar: وَإِذَا ٱلْبِحَارُ سُجِّرَتْ


ayah_text: And when the souls are paired

ayah_text_ar: وَإِذَا ٱلنُّفُوسُ زُوِّجَتْ


ayah_text: And when the girl who was buried alive is asked

ayah_text_ar: وَإِذَا ٱلْمَوْءُۥدَةُ سُئِلَتْ


ayah_text: For what sin she was killed

ayah_text_ar: بِأَىِّ ذَنۢبٍ قُتِلَتْ


ayah_text: And when the pages are made public

ayah_text_ar: وَإِذَا ٱلصُّحُفُ نُشِرَتْ


ayah_text: And when the sky is stripped away

ayah_text_ar: وَإِذَا ٱلسَّمَآءُ كُشِطَتْ


ayah_text: And when Hellfire is set ablaze

ayah_text_ar: وَإِذَا ٱلْجَحِيمُ سُعِّرَتْ


ayah_text: And when Paradise is brought near,

ayah_text_ar: وَإِذَا ٱلْجَنَّةُ أُزْلِفَتْ


ayah_text: A soul will then know what it has brought with it.

ayah_text_ar: عَلِمَتْ نَفْسٌ مَّآ أَحْضَرَتْ


ayah_text: So I swear by the retreating stars -

ayah_text_ar: فَلَآ أُقْسِمُ بِٱلْخُنَّسِ

ayah_tafsir:
## The Explanation of the Words Al-Khunnas and Al-Kunnas

Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from \`Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet , and I heard him reciting,

فَلاَ أُقْسِمُ بِالْخُنَّسِ \- الْجَوَارِ الْكُنَّسِ \- وَالَّيْلِ إِذَا عَسْعَسَ \- وَالصُّبْحِ إِذَا تَنَفَّسَ

(But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it \`As\`as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin \`Ar\`arah that he heard \`Ali being asked about the Ayah; (لَا أُقْسِمُ بِالْخُنَّسِ. الْجَوَارِ الْكُنَّسِ) (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement,

وَالَّيْلِ إِذَا عَسْعَسَ

(And by the night when it \`As\`as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa\`id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by \`Atiyah Al-\`Awfi. \`Ali bin Abi Talhah and Al-\`Awfi both reported from Ibn \`Abbas:

إِذَا عَسْعَسَ

(when it \`As\`as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son \`Abdur-Rahman also made a similar statement, when they said,

إِذَا عَسْعَسَ

(when it \`As\`as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying,

إِذَا عَسْعَسَ

(when it \`As\`as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says,

وَالَّيْلِ إِذَا يَغْشَى \- وَالنَّهَارِ إِذَا تَجَلَّى

(By the night as it envelops. By the day as it appears in brightness) (92:1-2) and He also says,

وَالضُّحَى \- وَالَّيْلِ إِذَا سَجَى

(By the forenoon. By the night when it darkens.) (93:1-2) Allah also says,

فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً

(Cleaver of the daybreak. He has appointed night for resting.) (6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word \`As\`as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement,

وَالصُّبْحِ إِذَا تَنَفَّسَ

(And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances."

## Jibril descended with the Qur'an and it is not the Result of Insanity Concerning

Allah's statement,

إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ

(Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn \`Abbas, Ash-Sha\`bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi\` bin Anas, Ad-Dahhak and others have said this.

ذِى قُوَّةٍ

(Dhi Quwwah) This is similar to Allah's statement,

عَلَّمَهُ شَدِيدُ الْقُوَى ذُو مِرَّةٍ

(He has been taught by one mighty in power, Dhu Mirrah.) (53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions.

عِندَ ذِى الْعَرْشِ مَكِينٍ

(with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah.

مُّطَـعٍ ثَمَّ

(Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said,

مُّطَـعٍ ثَمَّ

(Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says,

أَمِينٌ

(trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad by His statement,

وَمَا صَـحِبُكُمْ بِمَجْنُونٍ

(And your companion is not a madman.) Ash-Sha\`bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ." Allah said,

وَلَقَدْ رَءَاهُ بِالاٍّفُقِ الْمُبِينِ

(And indeed he saw him in the clear horizon.) meaning, indeed Muhammad saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings.

بِالاٍّفُقِ الْمُبِينِ

(in the clear horizon. ) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement,

عَلَّمَهُ شَدِيدُ الْقُوَى \- ذُو مِرَّةٍ فَاسْتَوَى \- وَهُوَ بِالاٍّفُقِ الاٌّعْلَى \- ثُمَّ دَنَا فَتَدَلَّى

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

(He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.) (53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent -- and Allah knows best -- that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement,

وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى \- عِندَ سِدْرَةِ الْمُنتَهَى \- عِندَهَا جَنَّةُ الْمَأْوَى \- إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى

(And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it !) (53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) meaning Muhammad is not following false conjecture about what Allah revealed. Others have recited this Ayah with the \`Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin \`Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad , and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." \`Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier.

## The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan

Allah says,

وَمَا هُوَ بِقَوْلِ شَيْطَـنٍ رَّجِيمٍ

(And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says,

وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ \- وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ \- إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ

(And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.) (26:210-212) Then Allah says,

فَأيْنَ تَذْهَبُونَ

(Then where are you going) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone By Allah, this speech did not come from a god." Qatadah said,

فَأيْنَ تَذْهَبُونَ

(Then where are you going) meaning, from the Book of Allah and His obedience. Then Allah says,

إِنْ هُوَ إِلاَّ ذِكْرٌ لِّلْعَـلَمِينَ

(Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it.

لِمَن شَآءَ مِنكُمْ أَن يَسْتَقِيمَ

(To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it.

وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ رَبُّ الْعَـلَمِينَ

(And you cannot will unless (it be) that Allah wills -- the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed,

لِمَن شَآءَ مِنكُمْ أَن يَسْتَقِيمَ

(To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed,

وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ رَبُّ الْعَـلَمِينَ

(And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.


ayah_text: Those that run their courses and disappear -

ayah_text_ar: ٱلْجَوَارِ ٱلْكُنَّسِ


ayah_text: And by the night as it closes in

ayah_text_ar: وَٱلَّيْلِ إِذَا عَسْعَسَ


ayah_text: And by the dawn when it breathes

ayah_text_ar: وَٱلصُّبْحِ إِذَا تَنَفَّسَ


ayah_text: That indeed, the Qur'an is a word conveyed by a noble messenger

ayah_text_ar: إِنَّهُۥ لَقَوْلُ رَسُولٍ كَرِيمٍ


ayah_text: Who is possessed of power and with the Owner of the Throne, secure in position,

ayah_text_ar: ذِى قُوَّةٍ عِندَ ذِى ٱلْعَرْشِ مَكِينٍ


ayah_text: Obeyed there in the heavens and trustworthy.

ayah_text_ar: مُّطَاعٍ ثَمَّ أَمِينٍ


ayah_text: And your companion is not at all mad.

ayah_text_ar: وَمَا صَاحِبُكُم بِمَجْنُونٍ


ayah_text: And he has already seen Gabriel in the clear horizon.

ayah_text_ar: وَلَقَدْ رَءَاهُ بِٱلْأُفُقِ ٱلْمُبِينِ


ayah_text: And Muhammad is not a withholder of knowledge of the unseen.

ayah_text_ar: وَمَا هُوَ عَلَى ٱلْغَيْبِ بِضَنِينٍ


ayah_text: And the Qur'an is not the word of a devil, expelled from the heavens.

ayah_text_ar: وَمَا هُوَ بِقَوْلِ شَيْطَـٰنٍ رَّجِيمٍ


ayah_text: So where are you going?

ayah_text_ar: فَأَيْنَ تَذْهَبُونَ


ayah_text: It is not except a reminder to the worlds

ayah_text_ar: إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَـٰلَمِينَ


ayah_text: For whoever wills among you to take a right course.

ayah_text_ar: لِمَن شَآءَ مِنكُمْ أَن يَسْتَقِيمَ


ayah_text: And you do not will except that Allah wills - Lord of the worlds.

ayah_text_ar: وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّ ٱلْعَـٰلَمِينَ


ayah_text: When the sky breaks apart

ayah_text_ar: إِذَا ٱلسَّمَآءُ ٱنفَطَرَتْ

ayah_tafsir:
## Which was revealed in Makkah

## The Virtues of Surat Al-Infitar

An-Nasa'i recorded from Jabir that Mu\`adh stood and lead the people in the Night prayer, and he made the recitation of his prayer long. So the Prophet said,

«أَفَتَّانٌ أَنْتَ يَا مُعَاذُ؟ أَيْنَ كُنْتَ عَنْ

سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى

وَالضُّحَى

وَ

إِذَا السَّمَآءُ انفَطَرَتْ »

(Are you putting the people to trial O Mu\`adh Why don't you recite (Glorify the Name of your Lord the Most High) (87), (By the forenoon) (93), and (When the heaven is cleft asunder) (82))" The basis of this Hadith is found in the Two Sahihs, however the mentioning of

إِذَا السَّمَآءُ انفَطَرَتْ

(When the heaven is cleft asunder.) has only been mentioned by An-Nasa'i. It has been previously mentioned in a narration from \`Abdullah bin \`Umar that the Prophet said,

«مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلَى الْقِيَامَةِ رَأْيَ عَيْنٍ فَلْيَقْرَأْ:

إِذَا الشَّمْسُ كُوِّرَتْ

و

إِذَا السَّمَآءُ انفَطَرَتْ

و

إِذَا السَّمَآءُ انشَقَّتْ »

(Whoever would be pleased to look at the Day of Resurrection with his own eyes, then let him recite, (When the sun is Kuwwirat.) (81) and; (When the heaven is cleft asunder) (82) and; (When the heaven is split asunder) (84).)

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

إِذَا السَّمَآءُ انفَطَرَتْ

(When the heaven is cleft asunder (Infatarat).) meaning, it splits. This is as Allah says,

السَّمَآءُ مُنفَطِرٌ بِهِ

(Whereon the heaven will be cleft asunder (Munfatir)) (73:18) Then Allah says,

وَإِذَا الْكَوَاكِبُ انتَثَرَتْ

(And when the stars Intatharat.) meaning, fallen.

وَإِذَا الْبِحَارُ فُجِّرَتْ

(And when the seas Fujjirat.) \`Ali bin Abi Talhah reported from Ibn \`Abbas that he said, "Allah will cause some of it to burst forth over other parts of it." Al-Hasan said, "Allah will cause some parts of it to burst forth over other parts of it, and its water will go away." Qatadah said, "Its fresh water will mix with its salt water."

وَإِذَا الْقُبُورُ بُعْثِرَتْ

(And when the graves Bu\`thirat.) Ibn \`Abbas said, "searched." As-Suddi said, "Tub\`athiru means that they will be moved and those who are in them will come out."

عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ

(A person will know what he has sent forward and left behind.) meaning, when this happens then this will occur. Mankind should not forget about Allah Allah says,

يأَيُّهَا الإِنسَـنُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ

(O man! What has made you careless about your Lord, the Most Generous) This is a threat. It is not an attempt to get a reply as some people mistakenly think. They consider it as if the Most Generous is asking them so that they will say, "His honor deceived him (or made him careless of his Lord)." rather the meaning of this Ayah is, "O Son of Adam! What has deceived you from your Lord, the Most Generous -- meaning the Most Great -- so that you went forth disobeying Him, and you met Him with that which was unbefitting." This is similar to what has been reported in the Hadith,

«يَقُولُ اللهُ تَعَالَى يَوْمَ الْقِيَامَةِ: يَا ابْنَ آدَمَ مَا غَرَّكَ بِي؟ يَا ابْنَ آدَمَ مَاذَا أَجَبْتَ الْمُرْسَلِينَ؟»

(Allah will say on the Day of Judgement: "O Son of Adam! What has deceived you concerning Me O Son of Adam What was your response to the Messengers") Al-Baghawi mentioned that Al-Kalbi and Muqatil said, "This Ayah was revealed about Al-Aswad bin Shariq who struck the Prophet and he was not punished in retaliation. So Allah revealed,

مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ

(What has made you careless about your Lord, the Most Generous)" Then Allah said,

الَّذِى خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ

(Who created you, fashioned you perfectly, and gave you due proportion.) meaning, \`what has deceived you concerning the Most Generous Lord'

الَّذِى خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ

(Who created you, fashioned you perfectly, and gave you due proportion.) meaning, \`He made you complete, straight, and perfectly balanced and proportioned in stature. He fashioned you in the best of forms and shapes.' Imam Ahmad recorded from Busr bin Jahhash Al-Qurashi that one day the Messenger of Allah spat in his palm and placed his finger on it. Then he said,

«قَالَ اللهُ عَزَّ وَجَلَّ: يَا ابْنَ آدَمَ أَنْى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هذِهِ؟ حَتْى إِذَا سَوَّيْتُكَ وَعَدَلْتُكَ مَشَيْتَ بَيْنَ بُرْدَيْنِ، وَلِلْأَرْضِ مِنْكَ وَئِيدٌ، فَجَمَعْتَ وَمَنَعْتَ حَتْى إِذَا بَلَغَتِ التَّرَاقِيَ قُلْتَ: أَتَصَدَّقُ وَأَنَّى أَوَانُ الصَّدَقَةِ؟»

(Allah the Mighty and Sublime says: "O Son of Adam! How can you escape Me when I created you from something similar to this (spit) Then I fashioned you and made your creation balanced so that you walked between the two outer garments. And the earth has a burial place for you. So you gathered (wealth) and withheld it until your soul reached your collarbone (i.e., death comes). Then, at that time you say, \`I will give charity now.' But how will there be time for charity") This Hadith has also been recorded by Ibn Majah . Concerning Allah's statement,

فِى أَىِّ صُورَةٍ مَّا شَآءَ رَكَّبَكَ

(In whatever form He willed, He put you together.) Mujahid said, "In which resemblance: the father, the mother, the paternal uncle, or the maternal uncle." In the Two Sahihs it is recorded from Abu Hurayrah that a man said, "O Messenger of Allah! Verily, my wife has given birth to a black boy." The Prophet said,

«هَلْ لَكَ مِنْ إِبِلٍ؟»

(Do you have any camels) The man said, "Yes." The Prophet then said,

«فَمَا أَلْوَانُهَا»

(What color are they) The man said, "Red." The Prophet said,

«فَهَلْ فِيهَا مِنْ أَوْرَق»

(Do any of them have patches of gray) The man said, "Yes." The Prophet asked him,

«فَأَنْى أَتَاهَا ذلِك»

(How did this happen to them) The man replied, "It is probably an inherited genetical strain." The Prophet then said,

«وَهَذَا عَسَى أَنْ يَكُونَ نَزَعَهُ عِرْق»

(Likewise, this (with your son) is probably an inherited genetical strain.) The Cause of Deception and alerting to the Fact that Angels record the Deeds of the Children of Adam Concerning Allah's statement,

كَلاَّ بَلْ تُكَذِّبُونَ بِالدِّينِ

(Nay! But you deny (the Day of) Ad-Din.) meaning, \`you are only compelled to oppose the Most Generous and meet Him with disobedience, by your rejection in your hearts of the Hereafter, the recompense and the reckoning.' Concerning Allah's statement,

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

(But verily, over you to watch you (are) Kiraman Katibin, they know all that you do.) (82:10-12) meaning, \`indeed there are noble guardian angels over you, so do not meet them with evil deeds, because they write down all that you do.'

surah_name_english: Al-Infitar

surah_name_arab: الإنفطار

surah_meaning: The Cleaving


ayah_text: And when the stars fall, scattering,

ayah_text_ar: وَإِذَا ٱلْكَوَاكِبُ ٱنتَثَرَتْ


ayah_text: And when the seas are erupted

ayah_text_ar: وَإِذَا ٱلْبِحَارُ فُجِّرَتْ


ayah_text: And when the contents of graves are scattered,

ayah_text_ar: وَإِذَا ٱلْقُبُورُ بُعْثِرَتْ


ayah_text: A soul will then know what it has put forth and kept back.

ayah_text_ar: عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ


ayah_text: O mankind, what has deceived you concerning your Lord, the Generous,

ayah_text_ar: يَـٰٓأَيُّهَا ٱلْإِنسَـٰنُ مَا غَرَّكَ بِرَبِّكَ ٱلْكَرِيمِ


ayah_text: Who created you, proportioned you, and balanced you?

ayah_text_ar: ٱلَّذِى خَلَقَكَ فَسَوَّىٰكَ فَعَدَلَكَ


ayah_text: In whatever form He willed has He assembled you.

ayah_text_ar: فِىٓ أَىِّ صُورَةٍ مَّا شَآءَ رَكَّبَكَ


ayah_text: No! But you deny the Recompense.

ayah_text_ar: كَلَّا بَلْ تُكَذِّبُونَ بِٱلدِّينِ


ayah_text: And indeed, appointed over you are keepers,

ayah_text_ar: وَإِنَّ عَلَيْكُمْ لَحَـٰفِظِينَ


ayah_text: Noble and recording;

ayah_text_ar: كِرَامًا كَـٰتِبِينَ


ayah_text: They know whatever you do.

ayah_text_ar: يَعْلَمُونَ مَا تَفْعَلُونَ


ayah_text: Indeed, the righteous will be in pleasure,

ayah_text_ar: إِنَّ ٱلْأَبْرَارَ لَفِى نَعِيمٍ

ayah_tafsir:
## The Reward of the Righteous &the Sinners Allah informs of what the righteous will receive of delight

They are those who obeyed Allah and did not meet Him with disobedience (sins). Then He mentions that the evildoers will be in Hell and eternal torment. Due to this He says,

يَصْلَوْنَهَا يَوْمَ الدِّينِ

(Therein they will enter, and taste its burning flame on the Day of Recompense,) meaning, the Day of Reckoning, Recompense, and Judgement.

وَمَا هُمَ عَنْهَا بِغَآئِبِينَ

(And they will not be absent therefrom.) meaning, they will not be absent for even one hour from the torment. The torment will not be lightened from them, nor will they be granted the death that they will be requesting, or any rest -- not even for a single day. Allah then says,

وَمَآ أَدْرَاكَ مَا يَوْمُ الدِّينِ

(And what will make you know what the Day of Recompense is) This is a magnification of the affair of the Day of Judgement. Then Allah affirms it by saying,

ثُمَّ مَآ أَدْرَاكَ مَا يَوْمُ الدِّينِ

(Again, what will make you know what the Day of Recompense is) Then He explains this by saying,

يَوْمَ لاَ تَمْلِكُ نَفْسٌ لِنَفْسٍ شَيْئاً

((It will be) the Day when no person shall have power for another, ) meaning, no one will be able to benefit anyone else, or help him out of that which he will be in, unless Allah gives permission to whomever He wishes and is pleased with. We will mention here a Hadith (where the Prophet said),

«يَا بَنِي هَاشِم، أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ لَا أَمْلِكُ لَكُمْ مِنَ اللهِ شَيْئًا»

(O children of Hashim! Save yourselves from the Fire, for I have no power to cause you any benefit from Allah.) This has been mentioned previously at the end of the Tafsir of Surat Ash-Shu\`ara' (see 26:214). Thus, Allah says,

وَالاٌّمْرُ يَوْمَئِذٍ لِلَّهِ

(and the Decision, that Day, will be with Allah.) "By Allah, the Decision is for Allah today (now), but on that Day no one will try to dispute with Him about it." This is the end of the Tafsir of Surat Al-Infitar. All praise and blessings are due to Allah, and He is the Giver of success and freedom from error.


ayah_text: And indeed, the wicked will be in Hellfire.

ayah_text_ar: وَإِنَّ ٱلْفُجَّارَ لَفِى جَحِيمٍ


ayah_text: They will enter to burn therein on the Day of Recompense,

ayah_text_ar: يَصْلَوْنَهَا يَوْمَ ٱلدِّينِ


ayah_text: And never therefrom will they be absent.

ayah_text_ar: وَمَا هُمْ عَنْهَا بِغَآئِبِينَ


ayah_text: And what can make you know what is the Day of Recompense?

ayah_text_ar: وَمَآ أَدْرَىٰكَ مَا يَوْمُ ٱلدِّينِ


ayah_text: Then, what can make you know what is the Day of Recompense?

ayah_text_ar: ثُمَّ مَآ أَدْرَىٰكَ مَا يَوْمُ ٱلدِّينِ


ayah_text: It is the Day when a soul will not possess for another soul power to do a thing; and the command, that Day, is entirely with Allah.

ayah_text_ar: يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْـًٔا ۖ وَٱلْأَمْرُ يَوْمَئِذٍ لِّلَّهِ


ayah_text: Woe to those who give less than due,

ayah_text_ar: وَيْلٌ لِّلْمُطَفِّفِينَ

ayah_tafsir:
## Which was revealed in Al-Madinah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Increasing and decreasing in the Measure and Weight will be a Cause for Regret and Loss

An-Nasa'i and Ibn Majah both recorded from Ibn \`Abbas that he said, "When the Prophet came to Al-Madinah, the people of Al-Madinah were the most terrible people in giving measurement (i.e., they used to cheat). Thus, Allah revealed,

وَيْلٌ لِّلْمُطَفِّفِينَ

(Woe to Al-Mutaffifin.) After this, they began to give good measure." The meaning of the word Tatfif here is to be stingy with measurement and weight, either by increasing it if it is due from the others, or decreasing it if it is a debt. Thus, Allah explains that the Mutaffifin those whom He has promised loss and destruction, whom are meant by "Woe" are

الَّذِينَ إِذَا اكْتَالُواْ عَلَى النَّاسِ

(Those who, when they have to receive by measure from men,) meaning, from among the people.

يَسْتَوْفُونَ

(demand full measure,) meaning, they take their right by demanding full measure and extra as well.

وَإِذَا كَالُوهُمْ أَوْ وَّزَنُوهُمْ يُخْسِرُونَ

(And when they have to give by measure or weight to (other) men, give less than due.) meaning, they decrease. Verily, Allah commanded that the measure and weight should be given in full. He says in another Ayah,

وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

(And give full measure when you measure, and weigh with a balance that is straight. That is good and better in the end.) (17:35) Allah also says,

وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا

(And give full measure and full weight with justice. We burden not any person, but with that which he can bear.) (6:152) and He says,

وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ

(And observe the weight with equity and do not make the balance deficient.) (55:9) Allah destroyed the people of Shu\`ayb and wiped them out because of their cheating in weights and measurements. ning, they take their right by demanding full measure and extra as well.

وَإِذَا كَالُوهُمْ أَوْ وَّزَنُوهُمْ يُخْسِرُونَ

(And when they have to give by measure or weight to (other) men, give less than due.) meaning, they decrease. Verily, Allah commanded that the measure and weight should be given in full. He says in another Ayah,

وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

(And give full measure when you measure, and weigh with a balance that is straight. That is good and better in the end.) (17:35) Allah also says,

وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا

(And give full measure and full weight with justice. We burden not any person, but with that which he can bear.) (6:152) and He says,

وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ

(And observe the weight with equity and do not make the balance deficient.) (55:9) Allah destroyed the people of Shu\`ayb and wiped them out because of their cheating in weights and measurements. be able to bare. Imam Malik reported from Nafi\` who reported from Ibn \`Umar that the Prophet said,

«يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ، حَتْى يَغِيبَ أَحَدُهُمْ فِي رَشْحِهِ إِلَى أَنْصَافِ أُذُنَيْه»

(This will be the Day that mankind will stand before the Lord of all that exists, until one of them will sink up to the middle of his ears in sweat.) Al-Bukhari recorded this Hadith from Malik and \`Abdullah bin \`Awn, both of whom reported it from Nafi\`. Muslim also recorded it from two routes. Another Hadith: Hadith;uA ? give less than due.) meaning, they decrease. Verily, Allah commanded that the measure and weight should be given in full. He says in another Ayah,

وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

(And give full measure when you measure, and weigh with a balance that is straight. That is good and better in the end.) (17:35) Allah also says,

وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا

(And give full measure and full weight with justice. We burden not any person, but with that which he can bear.) (6:152) and He says,

وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ

(And observe the weight with equity and do not make the balance deficient.) (55:9) Allah destroyed the people of Shu\`ayb and wiped them out because of their cheating in weights and measurements.

## Threatening the Mutaffifin with standing before the Lord of all that exists

Then Allah says as a threat to them,

أَلا يَظُنُّ أُوْلَـئِكَ أَنَّهُمْ مَّبْعُوثُونَ \- لِيَوْمٍ عَظِيمٍ

(Do they not think that they will be resurrected, on a Great Day) meaning, do these people not fear the resurrection and standing before He Who knows the hidden matters and the innermost secrets, on a Day that contains great horror and tremendous fright Whoever loses on this Day will be made to enter into a blazing fire. Then Allah says,

يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَـلَمِينَ

(The Day when (all) mankind will stand before the Lord of all that exists) meaning, they will stand barefooted, naked and uncircumcised at a station that will be difficult, hard, and distressful for the criminals. They will be covered by the command from Allah, and it will be that, which the strength and the senses will not be able to bare. Imam Malik reported from Nafi\` who reported from Ibn \`Umar that the Prophet said,

«يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ، حَتْى يَغِيبَ أَحَدُهُمْ فِي رَشْحِهِ إِلَى أَنْصَافِ أُذُنَيْه»

(This will be the Day that mankind will stand before the Lord of all that exists, until one of them will sink up to the middle of his ears in sweat.) Al-Bukhari recorded this Hadith from Malik and \`Abdullah bin \`Awn, both of whom reported it from Nafi\`. Muslim also recorded it from two routes. Another Hadith: Hadit u ?? ? u A ? Threatening the Mutaffifin with standing before the Lord of all that exists Then Allah says as a threat to them,

أَلا يَظُنُّ أُوْلَـئِكَ أَنَّهُمْ مَّبْعُوثُونَ \- لِيَوْمٍ عَظِيمٍ

(Do they not think that they will be resurrected, on a Great Day) meaning, do these people not fear the resurrection and standing before He Who knows the hidden matters and the innermost secrets, on a Day that contains great horror and tremendous fright Whoever loses on this Day will be made to enter into a blazing fire. Then Allah says,

يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَـلَمِينَ

(The Day when (all) mankind will stand before the Lord of all that exists) meaning, they will stand barefooted, naked and uncircumcised at a station that will be difficult, hard, and distressful for the criminals. They will be covered by the command from Allah, and it will be that, which the strength and the senses will not be able to bare. Imam Malik reported from Nafi\` who reported from Ibn \`Umar that the Prophet said,

«يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ، حَتْى يَغِيبَ أَحَدُهُمْ فِي رَشْحِهِ إِلَى أَنْصَافِ أُذُنَيْه»

(This will be the Day that mankind will stand before the Lord of all that exists, until one of them will sink up to the middle of his ears in sweat.) Al-Bukhari recorded this Hadith from Malik and \`Abdullah bin \`Awn, both of whom reported it from Nafi\`. Muslim also recorded it from two routes. Another Hadith: Imam Ahmad recorded from Al-Miqdad, who was Ibn Al-Aswad Al-Kindi, that he heard the Messenger of Allah saying,

«إِذَا كَانَ يَوْمُ الْقِيَامَةِ أُدْنِيَتِ الشَّمْسُ مِنَ الْعِبَادِ حَتْى تَكُونَ قَدْرَ مِيلٍ أَوْ مِيلَيْنِ قال فَتَصْهَرُهُمُ الشَّمْسُ فَيَكُونُونَ فِي الْعَرَقِ كَقَدْرِ أَعْمَالِهِمْ، مِنْهُمْ مَنْ يَأْخُذُهُ إِلَى عَقِبَيْهِ، وَمِنْهُمْ مَنْ يَأْخُذُهُ إِلَى رُكْبَتَيْهِ، وَمِنْهُمْ مَنْ يَأْخُذُهُ إِلَى حَقْوَيْهِ، وَمِنْهُمْ مَنْ يُلْجِمُهُ إِلْجَامًا»

(On the Day of Judgement, the sun will draw near the servants until it is a mile or two away from them. Then the sun will burn them, and they will be submersed in sweat based upon the amount of their deeds. From among them there will be those whose sweat will come up to their two heels. From among them there will be those whose sweat will come up to their two knees. From among them there will be those whose sweat will come up to their groins. From among them there will be those who will be bridled in sweat (up to their necks).) This Hadith was recorded by Muslim and At-Tirmidhi. In Sunan Abu Dawud it is recorded that the Messenger of Allah used to seek refuge with Allah from the hardship of standing on the Day of Judgement. It has been reported from Ibn Mas\`ud that they will be standing for forty years with their heads raised toward the sky. No one will speak to them, and the righteous and wicked among them will all be bridled in sweat. It has been reported from Ibn \`Umar that they will be standing for one hundred years. Both of these statements have been recorded by Ibn Jarir. In the Sunans of Abu Dawud, An-Nasa'i, and Ibn Majah, it is recorded from \`A'ishah that the Messenger of Allah used to begin his late night prayer by declaring Allah's greatness ten times, praising Allah ten times, glorifying Allah ten times, and seeking Allah's forgiveness ten times. Then he would say,

«اللْهُمَّ اغْفِرْ لِي وَاهْدِنِي وَارْزُقْنِي وَعَافِنِي»

(O Allah! Forgive me, guide me, provide for me, and protect me.) Then he would seek refuge from the hardship of the standing on the Day of Judgement.

surah_name_english: Al-Mutaffifin

surah_name_arab: المطففين

surah_meaning: Defrauding


ayah_text: Who, when they take a measure from people, take in full.

ayah_text_ar: ٱلَّذِينَ إِذَا ٱكْتَالُوا۟ عَلَى ٱلنَّاسِ يَسْتَوْفُونَ


ayah_text: But if they give by measure or by weight to them, they cause loss.

ayah_text_ar: وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ


ayah_text: Do they not think that they will be resurrected

ayah_text_ar: أَلَا يَظُنُّ أُو۟لَـٰٓئِكَ أَنَّهُم مَّبْعُوثُونَ


ayah_text: For a tremendous Day -

ayah_text_ar: لِيَوْمٍ عَظِيمٍ


ayah_text: The Day when mankind will stand before the Lord of the worlds?

ayah_text_ar: يَوْمَ يَقُومُ ٱلنَّاسُ لِرَبِّ ٱلْعَـٰلَمِينَ