ayah_text: And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and also for those who have not menstruated. And for those who are pregnant, their term is until they give birth. And whoever fears Allah - He will make for him of his matter ease.

ayah_text_ar: وَٱلَّـٰٓـِٔى يَئِسْنَ مِنَ ٱلْمَحِيضِ مِن نِّسَآئِكُمْ إِنِ ٱرْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَـٰثَةُ أَشْهُرٍ وَٱلَّـٰٓـِٔى لَمْ يَحِضْنَ ۚ وَأُو۟لَـٰتُ ٱلْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ ۚ وَمَن يَتَّقِ ٱللَّهَ يَجْعَل لَّهُۥ مِنْ أَمْرِهِۦ يُسْرًا

ayah_tafsir:
## The \`Iddah of Those in Menopause and Those Who do not have Menses

Allah the Exalted clarifies the waiting period of the woman in menopause. And that is the one whose menstruation has stopped due to her older age. Her \`Iddah is three months instead of the three monthly cycles for those who menstruate, which is based upon the Ayah in (Surat) Al-Baqarah. see 2:228 The same for the young, who have not reached the years of menstruation. Their \`Iddah is three months like those in menopause. This is the meaning of His saying;

وَاللَّـتِي لَمْ يَحِضْنَ

(and for those who have no courses...) as for His saying;

إِنِ ارْتَبْتُمْ

(if you have doubt...) There are two opinions: First, is the saying of a group of the Salaf, like Mujahid, Az-Zuhri and Ibn Zayd. That is, if they see blood and there is doubt if it was menstrual blood or not. The second, is that if you do not know the ruling in this case, then know that their \`Iddah is three months. This has been reported from Sa\`id bin Jubayr and it is the view preferred by Ibn Jarir. And this is the more obvious meaning. Supporting this view is what is reported from Ubay bin Ka\`b that he said, "O Allah's Messenger! Some women were not mentioned in the Qur'an, the young, the old and the pregnant." Allah the Exalted and Most Honored sent down this Ayah,

وَاللاَّئِى يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَآئِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَـثَةُ أَشْهُرٍ وَاللَّـتِي لَمْ يَحِضْنَ وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ

(Those in menopause among your women, for them the \`Iddah, if you have doubt, is three months; and for those who have no courses. And for those who are pregnant, their \`Iddah is until they lay down their burden.) Ibn Abi Hatim recorded a simpler narration than this one from Ubay bin Ka\`b who said, "O Allah's Messenger! When the Ayah in Surat Al-Baqarah was revealed prescribing the \`Iddah of divorce, some people in Al-Madinah said, \`There are still some women whose \`Iddah has not been mentioned in the Qur'an. There are the young, the old whose menstruation is discontinued, and the pregnant.' Later on, this Ayah was revealed,

وَاللاَّئِى يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَآئِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَـثَةُ أَشْهُرٍ وَاللَّـتِي لَمْ يَحِضْنَ

(Those in menopause among your women, for them the \`Iddah, if you have doubt, is three months; and for those who have no courses.)"

## \`Iddah of Pregnant Women

Allah's statement,

وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ

(And for those who are pregnant, their \`Iddah is until they lay down their burden;) Allah says: the pregnant woman's \`Iddah ends when she gives birth, whether in the case of divorce or death of the husband, according to the agreement of the majority of scholars of the Salaf and later generations. This is based upon this honorable Ayah and what is mentioned in the Prophetic Sunnah. Al-Bukhari recorded that Abu Salamah said, "A man came to Ibn \`Abbas while Abu Hurayrah was sitting with him and said, \`Give me your verdict regarding a lady who delivered a baby forty days after the death of her husband.' Ibn \`Abbas said,\` Her \`Iddah period lasts until the end of the longest among the two prescribed periods.' I recited,

وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ

(For those who are pregnant, their prescribed period is until they deliver their burdens;) Abu Hurayrah said, \`I agree with my cousin (Abu Salamah).' Then Ibn \`Abbas sent his slave Kurayb to Umm Salamah to ask her. She replied, \`The husband of Subay\`ah Al-Aslamiyyah was killed while she was pregnant, and she delivered a baby forty days after his death. Then she received a marriage proposal and Allah's Messenger married her to somebody. Abu As-Sanabil was one of those who proposed to her." Al-Bukhari collected this short form of the Hadith, which Muslim and other scholars of Hadith collected using its longer form. Imam Ahmad recorded that Al-Miswar bin Makhramah said, "Subay\`ah Al-Aslamiyyah gave birth to a child a few days after the death of her husband. When she finished the postdelivery term, she was proposed to. So she sought the permission of Allah's Messenger for the marriage, and he permitted her to marry, so she got married." Al-Bukhari collected this narration, as did Muslim, Abu Dawud, An-Nasa'i and Ibn Majah with a different chain of narration from the Hadith of Subay\`ah. Muslim bin Al-Hajjaj recorded that \`Ubaydullah bin \`Abdullah bin \`Utbah said that his father wrote to \`Umar bin \`Abdullah bin Al-Arqam Az-Zuhri, requesting that he go to Subay\`ah bint Al-Harith Al-Aslamiyyah to ask her about the matter in question, and about what Allah's Messenger said to her when she sought his verdict. \`Umar bin \`Abdullah wrote to \`Ubaydullah bin \`Abdullah bin \`Utbah informing him that Subay\`ah told him that she had been married to Sa\`d bin Khawlah, and he was one of those who participated in the battle of Badr. He died during the Farewell Pilgrimage, while she was pregnant. Soon after his death, she gave birth. When she passed the postnatal term, she beautified herself for those who might propose to her. Abu As-Sanabil bin Ba\`kak came to her and said, \`Why do I see you have beautified yourself Do you wish to remarry By Allah, you cannot marry unless four months and ten days have passed." Subay\`ah said, "When he said that, I dressed myself in the evening and went to Allah's Messenger and asked him about his verdict. He gave me a religious verdict that I was allowed to marry after I had given birth to my child, saying I could marry if I wish." This is the narration that Muslim collected. Al-Bukhari collected this Hadith in a shorter form. Allah's statement,

وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْراً

(and whosoever has Taqwa of Allah, He will make his matter easy for him.) means, Allah will make his matters lenient for him and will soon bring forth relief and a quick way out,

ذَلِكَ أَمْرُ اللَّهِ أَنزَلَهُ إِلَيْكُمْ

(That is the command of Allah, which He has sent down to you;) meaning, this is His commandment and legislation that He sent down to you through His Messenger ,

وَمَن يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَـتِهِ وَيُعْظِمْ لَهُ أَجْراً

(and whosoever has Taqwa of Allah, He will expiate from him his sins, and will increase his reward.) means, Allah will prevent what he fears and multiply his reward even for the little good he does.


ayah_text: That is the command of Allah, which He has sent down to you; and whoever fears Allah - He will remove for him his misdeeds and make great for him his reward.

ayah_text_ar: ذَٰلِكَ أَمْرُ ٱللَّهِ أَنزَلَهُۥٓ إِلَيْكُمْ ۚ وَمَن يَتَّقِ ٱللَّهَ يُكَفِّرْ عَنْهُ سَيِّـَٔاتِهِۦ وَيُعْظِمْ لَهُۥٓ أَجْرًا

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_name_english: At-Talaq

surah_name_arab: الطلاق

surah_revelation_place: Madinah

surah_meaning: The Divorce

surah_type: medinan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: Lodge them in a section of where you dwell out of your means and do not harm them in order to oppress them. And if they should be pregnant, then spend on them until they give birth. And if they breastfeed for you, then give them their payment and confer among yourselves in the acceptable way; but if you are in discord, then there may breastfeed for the father another woman.

ayah_text_ar: أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم مِّن وُجْدِكُمْ وَلَا تُضَآرُّوهُنَّ لِتُضَيِّقُوا۟ عَلَيْهِنَّ ۚ وَإِن كُنَّ أُو۟لَـٰتِ حَمْلٍ فَأَنفِقُوا۟ عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ ۚ فَإِنْ أَرْضَعْنَ لَكُمْ فَـَٔاتُوهُنَّ أُجُورَهُنَّ ۖ وَأْتَمِرُوا۟ بَيْنَكُم بِمَعْرُوفٍ ۖ وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُۥٓ أُخْرَىٰ

ayah_tafsir:
## The Divorced Woman has the Right to Decent Accommodations, and what is Reasonable

Allah the Exalted orders His faithful servants that when one of them divorces his wife, he should provide housing for her until the end of her \`Iddah period,

أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم

(Lodge them where you dwell,) means, with you,

مِّن وُجْدِكُمْ

(according to what you have,) Ibn \`Abbas, Mujahid and several others said, it refers to "Your ability." Qatadah said, "If you can only afford to accommodate her in a corner of your house, then do so."

## Forbidding Ill-Treatment of Divorced Women

Allah's statement,

وَلاَ تُضَآرُّوهُنَّ لِتُضَيِّقُواْ عَلَيْهِنَّ

(and do not harm them in order to suppress them.) Muqatil bin Hayyan said, "meaning, do not annoy her to force her to pay her way out nor expel her from your house." Ath-Thawri said from Mansur, from Abu Ad-Duha:

وَلاَ تُضَآرُّوهُنَّ لِتُضَيِّقُواْ عَلَيْهِنَّ

(and do not harm them in order to suppress them) "He divorces her, and when a few days remain, he takes her back."

## The Irrevocable Divorced Pregnant Woman has the Right of Support (Maintenance) from Her Husband until She gives Birth

Allah said,

وَإِن كُنَّ أُوْلَـتِ حَمْلٍ فَأَنفِقُواْ عَلَيْهِنَّ حَتَّى يَضَعْنَ حَمْلَهُنَّ

(And if they are pregnant, then spend on them till they lay down their burden.) This is about the woman who is irrevocably divorced. If she is pregnant, then she is to be spent on her until she lays down her burden. This is supported due to the fact that if she is revocably divorced, the she has then right to receive her support (maintenance) whether she is pregnant or not.

## The Divorced Mother may take Compensation for suckling Her Child

Allah said,

فَإِنْ أَرْضَعْنَ لَكُمْ

(Then if they suckle them for you,) meaning, when pregnant women give birth and they are irrevocably divorced by the expiration of the \`Iddah, then at that time they may either suckle the child or not. But that is only after she nourishes him with the milk, that is the early on milk which the infant's well-being depends upon. Then, if she suckles, she has the right to compensation for it. She is allowed to enter into a contract with the father or his representative in return for whatever payment they agree to. This is why Allah the Exalted said,

فَإِنْ أَرْضَعْنَ لَكُمْ فَـَاتُوهُنَّ أُجُورَهُنَّ

(Then if they suckle the children for you, give them their due payment,) Allah said,

وَأْتَمِرُواْ بَيْنَكُمْ بِمَعْرُوفٍ

(and let each of you deal with each other in a mannerly way.) meaning, the affairs of the divorced couple should be managed in a just way without causing harm to either one of them, just as Allah the Exalted said in Surat Al-Baqarah,

لاَ تُضَآرَّ وَلِدَةٌ بِوَلَدِهَا وَلاَ مَوْلُودٌ لَّهُ بِوَلَدِهِ

(No mother shall be treated unfairly on account of her child, nor father on account of child.) (2:233) Allah said,

وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَى

(But if you make difficulties for one another, then some other woman may suckle for him.) meaning, if the divorced couple disagrees, because the woman asks for an unreasonable fee for suckling their child, and the father refuses to pay the amount or offers an unreasonable amount, he may find another woman to suckle his child. If the mother agrees to accept the amount that was to be paid to the woman who agreed to suckle the child, then she has more right to suckle her own child. Allah's statement,

لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ

(Let the rich man spend according to his means;) means, the wealthy father or his representative should spend on the child according to his means,

وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّآ ءَاتَاهُ اللَّهُ لاَ يُكَلِّفُ اللَّهُ نَفْساً إِلاَّ مَآ ءَاتَاهَا

(and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him.) This is as Allah said,

لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا

(Allah does not burden a person beyond what He can bear.) 2:286

## A Story of a Woman who had Taqwa

Allah's statement;

سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْراً

(Allah will grant after hardship, ease.) This is a sure promise from Him, and indeed, Allah's promises are true and He never breaks them, This is an Allah's saying;

فَإِنَّ مَعَ الْعُسْرِ يُسْراً \- إِنَّ مَعَ الْعُسْرِ يُسْراً

(Verily, along with every hardship is relief. Verily, along with every hardship is relief.) 94:5-6 There is a relevant Hadith that we should mention here. Imam Ahmad recorded that Abu Hurayrah said, "A man and his wife from an earlier generation were poor. Once when the man came back from a journey, he went to his wife saying to her, while feeling hunger and fatigued, \`Do you have anything to eat' She said, \`Yes, receive the good news of Allah's provisions.' He again said to her, \`If you have anything to eat, bring it to me.' She said, \`Wait a little longer.' She was awaiting Allah's mercy. When the matter was prolonged, he said to her, \`Get up and bring me whatever you have to eat, because I am real hungry and fatigued.' She said, \`I will. Soon I will open the oven's cover, so do not be hasty.' When he was busy and refrained from insisting for a while, she said to herself, \`I should look in my oven.' So she got up and looked in her oven and found it full of the meat of a lamb, and her mortar and pestle was full of seed grains; it was crushing the seeds on its own. So, she took out what was in the mortar and pestle, after shaking it to remove everything from inside, and also took the meat out that she found in the oven." Abu Hurayrah added, "By He in Whose Hand is the life of Abu Al-Qasim (Prophet Muhammad )! This is the same statement that Muhammad said,

«لَوْ أَخَذَتْ مَا فِي رَحْيَيْهَا وَلَمْ تَنْفُضْهَا (لَطَحَنَتْهَا) إِلى يَوْمِ الْقِيَامَة»

(Had she taken out what was in her mortar and not emptied it fully by shaking it, it would have continued crushing the seeds until the Day of Resurrection.)"


ayah_text: Let a man of wealth spend from his wealth, and he whose provision is restricted - let him spend from what Allah has given him. Allah does not charge a soul except according to what He has given it. Allah will bring about, after hardship, ease.

ayah_text_ar: لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِۦ ۖ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُۥ فَلْيُنفِقْ مِمَّآ ءَاتَىٰهُ ٱللَّهُ ۚ لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا مَآ ءَاتَىٰهَا ۚ سَيَجْعَلُ ٱللَّهُ بَعْدَ عُسْرٍ يُسْرًا


ayah_text: And how many a city was insolent toward the command of its Lord and His messengers, so We took it to severe account and punished it with a terrible punishment.

ayah_text_ar: وَكَأَيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِۦ فَحَاسَبْنَـٰهَا حِسَابًا شَدِيدًا وَعَذَّبْنَـٰهَا عَذَابًا نُّكْرًا

ayah_tafsir:
## Punishment for defying Allah's Commandments

Allah the Exalted threatens those who defy His commands, deny His Messengers and contradict His legislation, by informing them of the end that earlier nations met who did the same,

وَكَأِيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ

(And many a town revolted against the command of its Lord and His Messengers;) meaning, they rebelled, rejected and arrogantly refused to obey Allah and they would not follow His Messengers,

فَحَاسَبْنَـهَا حِسَاباً شَدِيداً وَعَذَّبْنَـهَا عَذَاباً نُّكْراً

(and We called it to a severe account, and We shall punish it with a horrible torment.) meaning, horrendous and terrifying,

فَذَاقَتْ وَبَالَ أَمْرِهَا

(So it tasted the evil result of its affair,) meaning, they tasted the evil consequences of defiance and they regretted their actions when regret does not avail,

وَكَانَ عَـقِبَةُ أَمْرِهَا خُسْراًأَعَدَّ اللَّهُ لَهُمْ عَذَاباً شَدِيداً

(and the consequence of its affair was loss. And Allah has prepared for them a severe torment.) means, in the Hereafter, added to the torment that was sent down on them in this life. Allah the Exalted said, after mentioning what happened to the disbelieving nations,

فَاتَّقُواْ اللَّهَ يأُوْلِى الأَلْبَـبِ

(So have Taqwa of Allah, O men of understanding,) meaning, \`O you who have sound understanding, do not be like them because if you do, you will suffer what they suffered, O people of comprehension,'

الَّذِينَ ءَامَنُواْ

(who believe) meaning, in Allah and His Messengers,

قَدْ أَنزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً

(Allah has indeed sent down to you a Reminder.) meaning, this Qur'an. Allah also said,

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَـفِظُونَ

(Verily, We, it is We Who have sent down the Dhikr and surely, We will preserve it.) (15:9)

## The Qualities of the Messenger

Allah's statement,

رَّسُولاً يَتْلُو عَلَيْكُمْ ءَايَـتِ اللَّهِ مُبَيِّنَـتٍ

(A Messenger, who recites to you the Ayat of Allah containing clear explanations,) Some said that the Messenger is the subject of what is being sent as a reminder because the Messenger is the one that conveys the Dhikr. Ibn Jarir said that what is correct is that the Messenger explains the Dhikr. This is why Allah the Exalted said here,

رَّسُولاً يَتْلُو عَلَيْكُمْ ءَايَـتِ اللَّهِ مُبَيِّنَـتٍ

(A Messenger, who recites to you the Ayat of Allah containing clear explanations,) meaning, plain and apparent. The statement of Allah;

لِّيُخْرِجَ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ مِنَ الظُّلُمَـتِ إِلَى النُّورِ

(that He may take out those who believe and do righteous good deeds, from the darkness to the light.) Allah's is like saying;

كِتَابٌ أَنزَلْنَـهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَـتِ إِلَى النُّورِ

(A Book which We have revealed unto you in order that you might lead mankind out of darkness) (14:1), and,

اللَّهُ وَلِيُّ الَّذِينَ ءامَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَـتِ إِلَى النُّورِ

(Allah is the Guardian of those who believe. He brings them out from darkness into light.) (2:257) meaning, out of the darkness of disbelief and ignorance into the light of faith and knowledge. Allah the Exalted called the revelation that He has sent down, light, on account of the guidance that it brings. Allah also called it Ruh, in that, it brings life to the hearts,

وَكَذَلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِى مَا الْكِتَـبُ وَلاَ الإِيمَـنُ وَلَـكِن جَعَلْنَـهُ نُوراً نَّهْدِى بِهِ مَن نَّشَآءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِى إِلَى صِرَطٍ مُّسْتَقِيمٍ

(And thus We have sent to you Ruh of our command. You knew not what is the book, nor what is faith But We have made it a light wherewith we guide whosoever of Our servants We will. And verily, you are indeed guiding to the straight path.) (42:52) Allah's statement,

وَمَن يُؤْمِن بِاللَّهِ وَيَعْمَلْ صَـلِحاً يُدْخِلْهُ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَآ أَبَداً قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقاً

(And whosoever believes in Allah and performs righteous good deeds, He will admit him into Gardens under which rivers flow, to dwell therein forever. Allah has indeed granted for him an excellent provision.) was explained several times before, and therefore, we do not need to repeat its explanation here. All the thanks and praises are due to Allah.


ayah_text: And it tasted the bad consequence of its affair, and the outcome of its affair was loss.

ayah_text_ar: فَذَاقَتْ وَبَالَ أَمْرِهَا وَكَانَ عَـٰقِبَةُ أَمْرِهَا خُسْرًا


ayah_text: Allah has prepared for them a severe punishment; so fear Allah, O you of understanding who have believed. Allah has sent down to you the Qur'an.

ayah_text_ar: أَعَدَّ ٱللَّهُ لَهُمْ عَذَابًا شَدِيدًا ۖ فَٱتَّقُوا۟ ٱللَّهَ يَـٰٓأُو۟لِى ٱلْأَلْبَـٰبِ ٱلَّذِينَ ءَامَنُوا۟ ۚ قَدْ أَنزَلَ ٱللَّهُ إِلَيْكُمْ ذِكْرًا


ayah_text: He sent a Messenger Muhammad reciting to you the distinct verses of Allah that He may bring out those who believe and do righteous deeds from darknesses into the light. And whoever believes in Allah and does righteousness - He will admit him into gardens beneath which rivers flow to abide therein forever. Allah will have perfected for him a provision.

ayah_text_ar: رَّسُولًا يَتْلُوا۟ عَلَيْكُمْ ءَايَـٰتِ ٱللَّهِ مُبَيِّنَـٰتٍ لِّيُخْرِجَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ مِنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ ۚ وَمَن يُؤْمِنۢ بِٱللَّهِ وَيَعْمَلْ صَـٰلِحًا يُدْخِلْهُ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَآ أَبَدًا ۖ قَدْ أَحْسَنَ ٱللَّهُ لَهُۥ رِزْقًا


ayah_text: It is Allah who has created seven heavens and of the earth, the like of them. His command descends among them so you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge.

ayah_text_ar: ٱللَّهُ ٱلَّذِى خَلَقَ سَبْعَ سَمَـٰوَٰتٍ وَمِنَ ٱلْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ ٱلْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوٓا۟ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ وَأَنَّ ٱللَّهَ قَدْ أَحَاطَ بِكُلِّ شَىْءٍ عِلْمًۢا

ayah_tafsir:
## Allah's Perfect Power

Allah the Exalted asserts His perfect power and infinite greatness, so that the great religion that He has legislated is honored and implemented,

اللَّهُ الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ

(It is Allah Who has created seven heavens) Allah said in similar Ayat, like what Prophet Nuh said to his people,

أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً

(See you not how Allah has created the seven heavens one above another) (71:15), and,

تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ

(The seven heavens and the earth and all that is therein, glorify him.) (17:44) Allah's statement,

وَمِنَ الاٌّرْضِ مِثْلَهُنَّ

(and of the earth the like thereof.) means, He created seven earths. In the Two Sahihs, there is a Hadith that states,

«مَنْ ظَلَمَ قِيدَ شِبْرٍ مِنَ الْأَرْضِ طُوِّقَهُ مِنْ سَبْعِ أَرَضِين»

(Whoever usurps the land of somebody unjustly, even if it was a mere hand span, then his neck will be encircled with it down to the seven earths.) And in Sahih Al-Bukhari the wording is:

«خُسِفَ بِهِ إِلَى سَبْعِ أَرَضِين»

(...he will sink down to the seven earths.) In the beginning of my book, Al-Bidayah wan-Nihayah, I mentioned the various narrations for this Hadith when I narrated the story of the creation of the earth. All the thanks and praise is due to Allah. Those who explained this Hadith to mean the seven continents have brought an implausible explanation that contradicts the letter of the Qur'an and the Hadith without having proof. This is the end of the Tafsir of Surat At-Talaq, all the thanks and praise is due to Allah.


ayah_text: O Prophet, why do you prohibit yourself from what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful.

ayah_text_ar: يَـٰٓأَيُّهَا ٱلنَّبِىُّ لِمَ تُحَرِّمُ مَآ أَحَلَّ ٱللَّهُ لَكَ ۖ تَبْتَغِى مَرْضَاتَ أَزْوَٰجِكَ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

ayah_tafsir:
## Which was revealed in Al-Madinah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Allah censures His Prophet for Prohibiting Himself from what He has allowed for Him In the Book

Al-Bukhari recorded that \`Ubayd bin \`Umayr said that he heard \`A'ishah claiming that Allah's Messenger used to stay for a period in the house of Zaynab bint Jahsh and drink honey in her house. (She said) "Hafsah and I decided that when the Prophet entered upon either of us, we would say, \`I smell Maghafir on you. Have you eaten Maghafir' When he entered upon one of us, she said that to him. He replied (to her),

«لَا، بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ وَلَنْ أَعُودَ لَه»

(No, but I drank honey in the house of Zaynab bint Jahsh, and I will never drink it again.)" Then the following was revealed;

يأَيُّهَا النَّبِىُّ لِمَ تُحَرِّمُ مَآ أَحَلَّ اللَّهُ لَكَ

(O Prophet! Why do you fobid that which Allah has allowed to you) up to,

إِن تَتُوبَآ إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا

(If you both turn in repentance to Allah, your hearts are indeed so inclined;) in reference to \`A'ishah and Hafsah.

وَإِذَ أَسَرَّ النَّبِىُّ إِلَى بَعْضِ أَزْوَجِهِ حَدِيثاً

(And (remember) when the Prophet disclosed a matter in confidence to one of his wives,) which refers to this saying,

«بَلْ شَرِبْتُ عَسَلًا»

(But I have drunk honey.) Ibrahim bin Musa said that Hisham said that it also meant his saying,

«وَلَنْ أَعُودَ لَهُ وَقَدْ حَلَفْتُ فَلَا تُخْبِرِي بِذَلِكِ أَحَدًا»

(I will not drink it anymore, I have taken an oath to that. Therefore, do not inform anybody about it.) Al-Bukhari also recorded this Hadith in the Book of Divorce; then he said, "Al-Maghafir is a type of sap, and in Ar-Rimth (a type of citrus) its taste is sweet..." Al-Jawhari said, "The \`Urfut is a tree of the shrub variety, which secretes Maghfur." Muslim collected this Hadith from \`A'ishah in the Book of Divorce in his Sahih, and his wording is the same as Al-Bukhari in the Book of Vows. In the Book of Divorce, Al-Bukhari recorded that \`A'ishah said, "Allah's Messenger liked sweets and honey. After performing the \`Asr prayer, he used to visit his wives, going close to them. So he went to Hafsah, daughter of \`Umar, and stayed with her more than his usual stay. I (\`A'ishah) became jealous and asked about that. It was said to me, \`A woman of her family sent her a small vessel of honey as a gift, and she gave a drink to Allah's Messenger made from it.' I said, \`By Allah, we will contrive a plot against him.' I said to Sawdah bint Zam\`ah, \`When the Messenger visits you and draws close to you, say to him, \`Have you eaten Maghafir' And when he says to you, \`No', then ask him, \`What is this odor' He will say to you, \`Hafsah has given me a drink of honey.' Then you should say to him, \`The honeybees might have eaten from Urfut, and I will also say the same to him. Safiyyah, you should also say this.' Sawdah later said, \`It was under compulsion that I had decided to state that which you told me; soon, by Allah, he was standing at my door.' So when Allah's Messenger came near her, she said, \`O Messenger of Allah! Did you eat Maghafir' He said, \`No.' She again said, \`Then what is this odor' He said,

«سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَل»

(Hafsah gave me honey to drink.) She said, \`The honeybees might have eaten from \`Urfut.')" \`A'ishah continued, "When he came to me I said the same to him. He then visited Safiyyah and she also said similar to him. When he again visited Hafsah, she said, \`O Messenger of Allah, should I not give you that (drink)' He said,

«لَا حَاجَةَ لِي فِيه»

(I do not need it.) Sawdah said, \`By Allah! We have prevented him from drinking honey.' I said to her, \`Keep quiet!"' Muslim also recorded this Hadith, but this wording is from Al-Bukhari. In the narration of Muslim, \`A'ishah said, "The Messenger of Allah used to hate to have a bad odor coming from him" This is why they suggested to him that he ate Maghafir, because it causes a bad odor. When he said,

«بَلْ شَرِبْتُ عَسَلًا»

(No, I had some honey.) They said that the bees ate from a tree that is called Al-\`Urfut, which has Maghafir gum, suggesting that this is the reason behind the bad odor they claimed was coming from him. The latter narration, collected through \`Urwah from \`A'ishah, mentions that it was Hafsah who gave the Prophet the honey. In another narration collected from \`Ubayd bin \`Umayr, from \`A'ishah, it was Zaynab bint Jahsh who gave the honey to the Prophet , while \`A'ishah and Hafsah were the plotters. Allah knows best. Some might say that they were two separate incidents. However, it is not likely that the Ayat were revealed about both incidents, if indeed they were two separate incidents. Allah knows best. A Hadith that Imam Ahmad collected in the Musnad mentions that \`A'ishah and Hafsah were the plotters. Imam Ahmad recorded that Ibn \`Abbas said, "I was eager to ask \`Umar about the two ladies among the wives of the Prophet , about whom Allah said,

إِن تَتُوبَآ إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا

(If you two turn in repentance to Allah your hearts are indeed so inclined;) Then I performed Hajj along with \`Umar, and on our way back from Hajj he went aside (to relieve himself). I also went aside along with him carrying a tumbler of water. When he finished and returned, I poured water on his hands from the tumbler and he performed ablution. I said, \`O Commander of the faithful! Who were the two ladies among the wives of the Prophet , to whom Allah said,

إِن تَتُوبَآ إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا

(If you two turn in repentance to Allah your hearts are indeed so inclined)' \`Umar said, \`I am astonished at your question, O Ibn \`Abbas."' - Az-Zuhri (a subnarrator) said that \`Umar did not like the question, but he still answered it, saying that they were \`A'ishah and Hafsah. "Then \`Umar went on relating the story and said, \`We, the people of Quraysh, used to have authority over our women. But when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women. At that time, I was residing at the house of Umayyah bin Zayd, in Al-\`Awali. Once I got angry with my wife, and she talked back to me; I disliked her answering me back. She said, \`Why do you dislike me talking back to you By Allah, the wives of the Prophet talk back to him, and some of them may not speak with him for the whole day, until nightfall.' Then I went to Hafsah and asked her, \`Do you talk back to Allah's Messenger' She said, \`Yes.' I asked, \`Does any of you keep Allah's Messenger angry all day long, until night' She replied, \`Yes.' I said, \`Whoever among you does this is a ruined, losing person! Doesn't she fear that Allah may get angry for the anger of His Messenger and, thus, she will be ruined Don't ask Allah's Messenger too many things, and don't retort him in any case. Demand from me whatever you like, and don't be tempted to imitate your neighbor, for she is more beautiful than you, and more beloved to Allah's Messenger than you.' He meant \`A'ishah.

I, and an Ansari neighbor of mine used to visit the Prophet in turns. He used to go one day, and I another day. When I went I would bring him the news of what had happened that day regarding the revelation and when he went, he used to do the same for me. In those days it was rumored that the Ghassan (tribe) were preparing their horses to invade us. My companion went and returned to us at night and knocked at my door. I came out to him. He said that a grave thing happened. I asked him, \`What is it Have Ghassan come' He replied that it was worse and more serious than that, adding that Allah's Messenger had divorced all his wives. I said, \`Hafsah is a ruined loser! I expected that would happen some day.' So I dressed myself and I performed the Subh prayer. I went to Hafsah and found her weeping. I asked her, \`Has Allah's Messenger divorced all of you' She replied, \`I don't know. He is there alone in the upper room.' I went to the upper room and asked a black slave of the Prophet to ask for his permission to see me, and the boy went in and then came out saying, \`I mentioned you to him and he remained silent.' I then went out and came to the Minbar and found a group of people around it and some of them were weeping. I sat with them for some time, but could not endure the situation. So, I requested to the boy, \`Will you get the permission for \`Umar' He went in and then came out saying, \`I mentioned you to him, but he did not reply.' So, I went to Minbar and sat with the people who were sitting by the Minbar, but I could not bear the situation, so I went to the boy again and said, \`Will you get the permission for \`Umar' He went in and brought the same reply as before. When I was leaving, behold, he called me saying, \`Allah's Messenger has granted you permission.' So, I entered the Prophet's room, greeted him with the Salam and saw him lying on a mat without bedding on it, and the mat had left its mark on the body of the Prophet.

I said, \`Have you divorced your wives, O Allah's Messenger' He raised his eyes to me and replied no. I said, \`Allahu Akbar. O Allah's Messenger! We, the people of Quraysh used to have the upper hand over our women. But when we came to Al-Madinah, we found a people whose women had the upper hand over them. Our women started learning this behavior from them. Once, I got angry with my wife, and she talked back to me. I disliked that behavior from her and she said, \`Why do you dislike that I talk back to you By Allah, the Prophet's wives talk back to him and one of them would ignore him the whole day, until the night.' I said to her, \`Whoever does this among them is the ruined loser! Does she feel safe from Allah getting angry with her on account of His Messenger's anger In that case, she would be ruined.' On that the Prophet smiled. I then said, \`O Allah's Messenger! I went to Hafsah and said to her, \`Do not be tempted to imitate your companion (\`A'ishah) for she is more beautiful than you and more beloved to the Prophet.' The Prophet smiled again. When I saw him smiling, I said, \`Does the Messenger feel calm' He said, \`Yes.' So, I sat down and cast a glance at the room, and by Allah, I couldn't see anything of importance, except three hides. I said, \`Invoke Allah, O Allah's Messenger, to make your followers prosperous, for the Persians and the Byzantines have been made prosperous and given worldly luxuries, even though they do not worship Allah.' The Prophet sat upright and said,

«أَفِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا»

(O Ibn Al-Khattab! Do you have any doubt These people have been given rewards of their good deeds in this world only.) I asked the Prophet , \`Please beg Allah's forgiveness for me, O Allah's Messenger.' The Prophet swore that he would not go to his wives for one month, because of his severe anger towards them, until Allah the Exalted and Most Honored censured him." Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i also collected this Hadith using various chains of narration. Al-Bukhari and Muslim also collected it from Ibn \`Abbas, who said, "For a whole year, I was eager to ask \`Umar bin Al-Khattab about an Ayah. However, I hesitated out of respect for him. Once, he went on a Hajj trip and I accompanied him. On our way back, he stopped to relieve himself behind some trees of Arak. I stopped until he finished and then walked along with him and asked him, \`O Leader of the believers! Who are the two women who helped each other (or plotted) against the Prophet "' This is the narration that Al-Bukhari collected, while Muslim recorded that Ibn \`Abbas asked, "Who are the two women about whom Allah the Exalted said,

وَإِن تَظَاهَرَا عَلَيْهِ

(but if you help one another against him, )" \`Umar replied, "A'ishah and Hafsah." Muslim mentioned the rest of the Hadith. Muslim also recorded that Ibn \`Abbas said that \`Umar bin Al-Khattab said to him, "When Allah's Messenger stayed away from his wives, I entered the Masjid and found people striking the ground with pebbles. They said, \`Allah's Messenger has divorced his wives.' That occurred before Hijab was commanded. I said to myself, \`I must investigate this news today."' So he mentioned the Hadith in which he went to \`A'ishah and Hafsah and admonished them. He then said, \`I went in and found Rabah, the servant of Allah's Messenger , sitting on a window sill. I called, \`O Rabah, seek permission for me from Allah's Messenger."' He then mentioned the story as we mentioned above. \`Umar continued, "I said, \`O Messenger of Allah, what trouble do you feel from your wives If you have divorced them, verily Allah is with you, His angels, Jibril, Mikal, I, Abu Bakr and the rest of believers are with you.' Often, when I talked, all praise is due to Allah, I hoped that Allah would testify to the words that I uttered. And so the Ayat of option was revealed. Allah said,

عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ

(Maybe his Lord, if he divorces you, will give him in your place wives better than you,) and,

وَإِن تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَـهُ وَجِبْرِيلُ وَصَـلِحُ الْمُؤْمِنِينَ وَالْمَلَـئِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ

(but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.) I said, \`Messenger of Allah, have you divorced them' He said, \`No.' I stood at the door of the Masjid and called out at the top of my voice, \`The Messenger of Allah has not divorced his wives.' It was on this occasion that this Ayah was revealed,

وَإِذَا جَآءَهُمْ أَمْرٌ مِّنَ الاٌّمْنِ أَوِ الْخَوْفِ أَذَاعُواْ بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِى الاٌّمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ

(When any matter pertaining to peace or alarm comes to them, they broadcast it; whereas, if they would refer it to the Messenger and those who have been entrusted with authority among them, those of them who are engaged in obtaining intelligence would indeed know (what to do with) it.)(4:83) It was I who understood (and properly investigated) this matter." Similar was said by Sa\`id bin Jubayr, \`Ikrimah, Muqatil bin Hayyan, Ad-Dahhak and others. The Ayah,

وَصَـلِحُ الْمُؤْمِنِينَ

(and the righteous among the believers;) refers to Abu Bakr and \`Umar. Al-Hasan Al-Basri added \`Uthman to them. Layth bin Abi Sulaym said from Mujahid:

وَصَـلِحُ الْمُؤْمِنِينَ

(and the righteous among the believers;) includes \`Ali bin Abi Talib also. Al-Bukhari recorded that Anas said, "\`Umar said, \`The wives of the Prophet were all jealous for his affection, and I said to them,

عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ

(Maybe his Lord, if he divorces you, will give him instead of you, wives better than you.) Thereafter, this Ayah was revealed."' We mentioned before that \`Umar said statements that were confirmed by the Qur'an, such as about the revelation about Hijab see 33:53 and the captive idolators after the battle of Badr see 8:67. \`Umar's suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah;

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you the Maqam (station) of Ibrahim as a place of prayer.) (2:125) Ibn Abi Hatim recorded that Anas said that \`Umar bin Al-Khattab said, "I heard news that the Mothers of the faithful had a dispute with the Prophet . So I advised them, saying, \`Either stop bothering Allah's Messenger or Allah might provide him better wives than you. Al-Hasan Al-Basri added \`Uthman to them. Layth bin Abi Sulaym said from Mujahid:

وَصَـلِحُ الْمُؤْمِنِينَ

(and the righteous among the believers;) includes \`Ali bin Abi Talib also. Al-Bukhari recorded that Anas said, "\`Umar said, \`The wives of the Prophet were all jealous for his affection, and I said to them,

عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ

(Maybe his Lord, if he divorces you, will give him instead of you, wives better than you.) Thereafter, this Ayah was revealed."' We mentioned before that \`Umar said statements that were confirmed by the Qur'an, such as about the revelation about Hijab see 33:53 and the captive idolators after the battle of Badr see 8:67. \`Umar's suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah;

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you the Maqam (station) of Ibrahim as a place of prayer.) (2:125) Ibn Abi Hatim recorded that Anas said that \`Umar bin Al-Khattab said, "I heard news that the Mothers of the faithful had a dispute with the Prophet . So I advised them, saying, \`Either stop bothering Allah's Messenger or Allah might provide him better wives than you. Abu \`Abdur-Rahman As-Sulami, Abu Malik, Ibrahim An-Nakha\`i, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi\` bin Anas, As-Suddi, and others.

surah_name_english: At-Tahrim

surah_name_arab: التحريم

surah_meaning: The Prohibition


ayah_text: Allah has already ordained for you Muslims the dissolution of your oaths. And Allah is your protector, and He is the Knowing, the Wise.

ayah_text_ar: قَدْ فَرَضَ ٱللَّهُ لَكُمْ تَحِلَّةَ أَيْمَـٰنِكُمْ ۚ وَٱللَّهُ مَوْلَىٰكُمْ ۖ وَهُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ


ayah_text: And remember when the Prophet confided to one of his wives a statement; and when she informed another of it and Allah showed it to him, he made known part of it and ignored a part. And when he informed her about it, she said, "Who told you this?" He said, "I was informed by the Knowing, the Acquainted."

ayah_text_ar: وَإِذْ أَسَرَّ ٱلنَّبِىُّ إِلَىٰ بَعْضِ أَزْوَٰجِهِۦ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِۦ وَأَظْهَرَهُ ٱللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُۥ وَأَعْرَضَ عَنۢ بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِۦ قَالَتْ مَنْ أَنۢبَأَكَ هَـٰذَا ۖ قَالَ نَبَّأَنِىَ ٱلْعَلِيمُ ٱلْخَبِيرُ


ayah_text: If you two wives repent to Allah, it is best, for your hearts have deviated. But if you cooperate against him - then indeed Allah is his protector, and Gabriel and the righteous of the believers and the angels, moreover, are his assistants.

ayah_text_ar: إِن تَتُوبَآ إِلَى ٱللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِن تَظَـٰهَرَا عَلَيْهِ فَإِنَّ ٱللَّهَ هُوَ مَوْلَىٰهُ وَجِبْرِيلُ وَصَـٰلِحُ ٱلْمُؤْمِنِينَ ۖ وَٱلْمَلَـٰٓئِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ


ayah_text: Perhaps his Lord, if he divorced you all, would substitute for him wives better than you - submitting to Allah, believing, devoutly obedient, repentant, worshipping, and traveling - ones previously married and virgins.

ayah_text_ar: عَسَىٰ رَبُّهُۥٓ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُۥٓ أَزْوَٰجًا خَيْرًا مِّنكُنَّ مُسْلِمَـٰتٍ مُّؤْمِنَـٰتٍ قَـٰنِتَـٰتٍ تَـٰٓئِبَـٰتٍ عَـٰبِدَٰتٍ سَـٰٓئِحَـٰتٍ ثَيِّبَـٰتٍ وَأَبْكَارًا


ayah_text: O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are appointed angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded.

ayah_text_ar: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قُوٓا۟ أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ عَلَيْهَا مَلَـٰٓئِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

ayah_tafsir:
## Teaching One's Family the Religion and Good Behavior

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

قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً

(Protect yourselves and your families against a Fire (Hell)) He said, "Work in the obedience of Allah, avoid disobedience of Allah and order your families to remember Allah, then Allah will save you from the Fire." Mujahid also commented on:

قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً

(Protect yourselves and your families against a Fire (Hell)) saying, "Have Taqwa of Allah and order your family to have Taqwa of Him." Qatadah said, "He commands obedience to Allah, to not disobey Allah, he orders his family to obey His orders and helps them to act upon His orders. When one sees disobedience, he stops them and forbids them from doing it." Similar was said by Ad-Dahhak and Muqatil; "It is an obligation for the Muslim to teach his near family members, and his male and female slaves what Allah has made obligatory for them and what Allah has forbidden for them." There is a Hadith that confirms the meaning of this Ayah. Ahmad, Abu Dawud and At-Tirmidhi recorded that Ar-Rabi\` bin Sabrah said that his father said that the Messenger of Allah said,

«مُرُوا الصَّبِيَّ بِالصَّلَاةِ إِذَا بَلَغَ سَبْعَ سِنِينَ، فَإِذَا بَلَغَ عَشْرَ سِنِينَ فَاضْرِبُوهُ عَلَيْهَا»

(Order the children to pray when they reach the age of seven and when they reach the age of ten, discipline them for (not performing) it.) This is the narration that Abu Dawud collected; At-Tirmidhi said, "This Hadith is Hasan."

## Fuel for Hell and a Description of its Angels

Allah said,

وَقُودُهَا النَّاسُ وَالْحِجَارَةُ

(whose fuel is men and stones,) indicating that the Children of Adam will be fuel for the Fire that will feed it,

وَالْحِجَارَةُ

(and stones) in reference to the idols that were worshipped, just as Allah said in another Ayah,

إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ

(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) \`Abdullah bin Mas\`ud, Mujahid, Abu Ja\`far Al-Baqir and As-Suddi said that these are sulfur stones that are more putrid than rotten corpses, according to Mujahid. Allah's statement,

عَلَيْهَا مَلَـئِكَةٌ غِلاَظٌ شِدَادٌ

(over which are (appointed) angels stern (and) severe,) means, their nature of behavior is stern, because the mercy has been taken out of their hearts for those who disbelieve in Allah,

شِدَادٌ

(severe) meaning, their structure is powerful, strong and frightening,

لاَّ يَعْصُونَ اللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

(who disobey not the commands they receive from Allah, but do that which they are commanded.) meaning, whatever Allah commands them, they rush to obey Him, without delay for even a twinkling of an eye. They are able to fulfill the command; they are called Az-Zabaniyah, meaning, the keepers and guards of Hell, may Allah give us shelter from them.

## No Excuse will be accepted from the Disbeliever on the Day of Resurrection

Allah said,

يأَيُّهَا الَّذِينَ كَفَرُواْ لاَ تَعْتَذِرُواْ الْيَوْمَ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ

(O you who disbelieve! Make no excuses this Day! You are being requited only for what you used to do.) meaning, on the Day of Resurrection, the disbeliever will be told, "Do not offer any excuse this Day, because it will not be accepted from you; you will only be recompensed for what you used to do. Today, you will receive the punishment for your actions."

## Encouraging sincere Repentance

Allah the Exalted said,

يأَيُّهَا الَّذِينَ ءَامَنُواْ تُوبُواْ إِلَى اللَّهِ تَوْبَةً نَّصُوحاً

(O you who believe! Turn to Allah with sincere repentance!) meaning, a true, firm repentance that erases the evil sins that preceded it and mend the shortcoming of the repenting person, encouraging and directing him to quit the evil that he used to do. Allah said,

عَسَى رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَـتِكُمْ وَيُدْخِلَكُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ

(It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow) And when Allah says, "it may be," it means He shall.

يَوْمَ لاَ يُخْزِى اللَّهُ النَّبِىَّ وَالَّذِينَ ءَامَنُواْ مَعَهُ

(the Day that Allah will not disgrace the Prophet and those who believe with him) meaning, on the Day of Resurrection, Allah will not disgrace those who believed in the Prophet ,

نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـنِهِمْ

(Their light will run forward before them and in their right hands.) as we explained in Surat Al-Hadid,

يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَآ إِنَّكَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

(They will say:"Our Lord! Keep perfect our light for us and grant us forgiveness. Verily, You are Able to do all things.") Mujahid, Ad-Dahhak and Al-Hasan Al-Basri and other said, "This is the statement that the believers will say on the Day of Resurrection, when they witness the light of the hypocrites being extinguished." Imam Ahmad recorded that a man from the tribe of Banu Kinanah said, "I prayed behind the Messenger of Allah during the year of the Conquest (of Makkah), and heard him say,

«اللْهُمَّ لَا تُخْزِنِي يَوْمَ الْقِيَامَة»

(O Allah! Please, do not disgrace me on the Day of Resurrection.)"


ayah_text: O you who have disbelieved, make no excuses that Day. You will only be recompensed for what you used to do.

ayah_text_ar: يَـٰٓأَيُّهَا ٱلَّذِينَ كَفَرُوا۟ لَا تَعْتَذِرُوا۟ ٱلْيَوْمَ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ


ayah_text: O you who have believed, repent to Allah with sincere repentance. Perhaps your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow on the Day when Allah will not disgrace the Prophet and those who believed with him. Their light will proceed before them and on their right; they will say, "Our Lord, perfect for us our light and forgive us. Indeed, You are over all things competent."

ayah_text_ar: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ تُوبُوٓا۟ إِلَى ٱللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّـَٔاتِكُمْ وَيُدْخِلَكُمْ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ يَوْمَ لَا يُخْزِى ٱللَّهُ ٱلنَّبِىَّ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ ۖ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـٰنِهِمْ يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَٱغْفِرْ لَنَآ ۖ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ


ayah_text: O Prophet, strive against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination.

ayah_text_ar: يَـٰٓأَيُّهَا ٱلنَّبِىُّ جَـٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَـٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ

ayah_tafsir:
## The Command for Jihad against the Disbelievers and the Hypocrites

Allah the Exalted orders His Messenger to perform Jihad against the disbelievers and hypocrites, the former with weapons and armaments and the later by establishing Allah's legislated penal code,

وَاغْلُظْ عَلَيْهِمْ

(and be severe against them) meaning, in this life,

وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ

(their abode will be Hell, and worst indeed is that destination.) that is, in the Hereafter.

## The Disbeliever shall never benefit from His Believing Relative on the Day of Resurrection

Allah the exalted said,

ضَرَبَ اللَّهُ مَثَلاً لِّلَّذِينَ كَفَرُواْ

(Allah sets forth an example for those who disbelieve) meaning, the disbelievers who live together in this life with Muslims, their mixing and mingling with Muslims will not help the disbelievers, nor will it avail them with Allah, until and unless they gain faith in their hearts. Then Allah mentioned the parable, saying,

امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَـلِحَيْنِ

(the wife of Nuh and the wife of Lut. They were under two of our righteous servants,) means, they were the wives of two of Allah's Messengers and were their companions by day and night, eating with them and sleeping with them, as much as any marriage contains of interaction between spouses. However,

فَخَانَتَاهُمَا

(they both betrayed them.) meaning, in the faith, they did not adhere to the faith sent through their husbands nor accepted their message. Therefore, all the intimate knowledge of their husbands neither helped them nor prevented punishment, hence Allah's statement,

فَلَمْ يُغْنِينَا عَنْهُمَا مِنَ اللَّهِ شَيْئاً

(So, they availed them not against Allah) means, because their wives were disbelievers,

وَقِيلَ

(and it was said) meaning, to these wives,

ادْخُلاَ النَّارَ مَعَ الدَخِلِينَ

(Enter the Fire along with those who enter!) The part of the Ayah that reads,

فَخَانَتَاهُمَا

(but they both betrayed them) does not pertain to committing illegal sexual intercourse, but to refusing to accept the religion. Surely, the wives of the Prophets were immune from committing illegal sexual intercourse on account of the honor that Allah has granted His Prophets, as we explained in Surat An-Nur. Al-\`Awfi reported from Ibn \`Abbas, "They betrayed them by not following their religion. The wife of Prophet Nuh used to expose his secrets, informing his oppressive people whenever any person embraced the faith with Nuh. As for the wife of Prophet Lut, she used to inform the people of the city (Sodom), who committed the awful sexual act (sodomy), whenever a guest was entertained by her husband." Ad-Dahhak reported that Ibn \`Abbas said, "No wife of a Prophet ever committed adultery and fornication. Rather, they betrayed them by refusing to follow their religion." Similar was said by \`Ikrimah, Sa\`id bin Jubayr, Ad-Dahhak and others.


ayah_text: Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed them, so those prophets did not avail them from Allah at all, and it was said, "Enter the Fire with those who enter."

ayah_text_ar: ضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا۟ ٱمْرَأَتَ نُوحٍ وَٱمْرَأَتَ لُوطٍ ۖ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَـٰلِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ ٱللَّهِ شَيْـًٔا وَقِيلَ ٱدْخُلَا ٱلنَّارَ مَعَ ٱلدَّٰخِلِينَ


ayah_text: And Allah presents an example of those who believed: the wife of Pharaoh, when she said, "My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people."

ayah_text_ar: وَضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ ءَامَنُوا۟ ٱمْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ٱبْنِ لِى عِندَكَ بَيْتًا فِى ٱلْجَنَّةِ وَنَجِّنِى مِن فِرْعَوْنَ وَعَمَلِهِۦ وَنَجِّنِى مِنَ ٱلْقَوْمِ ٱلظَّـٰلِمِينَ

ayah_tafsir:
## The Disbelievers can cause no Harm to the Believers

This is a parable that Allah made of the believers, in that, if they needed to, their association with the disbelievers will not harm them. Allah the Exalted said,

لاَّ يَتَّخِذِ الْمُؤْمِنُونَ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَىْءٍ إِلاَ أَن تَتَّقُواْ مِنْهُمْ تُقَـةً

(Let not the believers take the disbelievers as protecting friends instead of the believers, and whoever does that, will never be helped by Allah in any way, except you indeed fear a danger from them.) (3:28) Qatadah said, "Fir\`awn was the most tyrannical among the people of the earth and the most disbelieving. By Allah! His wife was not affected by her husband's disbelief, because she obeyed her Lord. Therefore, let it be known that Allah is the Just Judge Who will not punish anyone except for their own sins." Ibn Jarir recorded that Sulayman said, "The wife of Fir\`awn was tortured under the sun and when Fir\`awn would finish the torture session, the angels would shade her with their wings. She was shown her house in Paradise." Ibn Jarir said that Al-Qasim bin Abi Bazzah said, "Fir\`awn's wife used to ask, \`Who prevailed' When she was told, \`Musa and Harun prevailed', she said, \`I believe in the Lord of Musa and Harun.' Fir\`awn sent his aides to her and said to them, \`Find the biggest stone. If she insists on keeping her faith, throw the stone on her, otherwise she is my wife. When they came to her, she looked up to the sky and was able to see her house in Paradise. She persisted on the faith and her soul was then captured. The stone was thrown on her lifeless body." This is the meaning of her statement,

رَبِّ ابْنِ لِى عِندَكَ بَيْتاً فِى الْجَنَّةِ وَنَجِّنِى مِن فِرْعَوْنَ وَعَمَلِهِ

(My Lord! Build for me a home with You in Paradise, and save me from Fir\`awn and his work,) means, \`deliver me from him, because I am innocent of his actions,'

وَنَجِّنِى مِنَ الْقَوْمِ الظَّـلِمِينَ

(and save me from the people who are wrongdoers.) Her name was Asiyah bint Muzahim, may Allah be pleased with her. Allah said,

وَمَرْيَمَ ابْنَةَ عِمْرَانَ الَّتِى أَحْصَنَتْ فَرْجَهَا

(And Maryam, the daughter of \`Imran who guarded her chastity (private part).) meaning, who protected and purified her honor, by being chaste and free of immorality,

فَنَفَخْنَا فِيهِ مِن رُّوحِنَا

(And We breathed into it (private part) through Our Ruh,) meaning, through the angel Jibril. Allah sent the angel Jibril to Maryam, and he came to her in the shape of a man in every respect. Allah commanded him to blow into a gap of her garment and that breath went into her womb through her private part; this is how \`Isa was conceived. This is why Allah said here,

فَنَفَخْنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتْ بِكَلِمَـتِ رَبَّهَا وَكُتُبِهِ

(And We breathed into it through Our Ruh, and she testified to the truth of her Lords Kalimat, and His Kutub,) meaning His decree and His legislation.

وَكَانَتْ مِنَ الْقَـنِتِينَ

(and she was of the Qanitin.) Imam Ahmad recorded that Ibn \`Abbas said, "The Messenger of Allah drew four lines on the ground and said,

«أَتَدْرُونَ مَا هَذَا؟»

(Do you know what these lines represent) They said, \`Allah and His Messenger know best.' He said,

«أَفْضَلُ نِسَاءِ أَهْلِ الْجَنَّةِ: خَدِيجَةُ بِنْتُ خُوَيْلِدٍ، وَفَاطِمَةُ بِنْتُ مُحَمَّدٍ، وَمَرْيَمُ ابْنَةُ عِمْرَانَ، وَآسِيَةُ بِنْتُ مُزَاحِمٍ امْرَأَةُ فِرْعَوْن»

(The best among the women of Paradise are Khadijah bint Khuwaylid, Fatimah bint Muhammad, Maryam bint \`Imran and Asiyah bint Muzahim, wife of Fir\`awn.) It is confirmed in the Two Sahihs from Abu Musa Al-Ash\`ari that the Messenger of Allah said,

«كَمُلَ مِنَ الرِّجَالِ كَثِيرٌ وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا آسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَمَرْيَمُ ابْنَةُ عِمْرَانَ، وَخَدِيجَةُ بِنْتُ خُوَيْلِدٍ، وَإِنَّ فَضْلَ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَام»

(Many men have reached the level of perfection, but none among women have reached this level except Asiyah -- Fir\`awn's wife, Maryam--the daughter of \`Imran, and Khadijah--the daughter of Khuwaylid. And no doubt, the superiority of \`A'ishah to other women is like the superiority of Tharid to other meals.) In my book, Al-Bidayah wan-Nihayah, I have mentioned these Hadiths using their various chains of narration in relating the story of Prophet \`Isa and his mother Maryam, peace be upon them, all praise be to Allah. This is the end of the Tafsir of Surat At-Tahrim, all thanks and praise are due to Allah.


ayah_text: And the example of Mary, the daughter of 'Imran, who guarded her chastity, so We blew into her garment through Our angel, and she believed in the words of her Lord and His scriptures and was of the devoutly obedient.

ayah_text_ar: وَمَرْيَمَ ٱبْنَتَ عِمْرَٰنَ ٱلَّتِىٓ أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتْ بِكَلِمَـٰتِ رَبِّهَا وَكُتُبِهِۦ وَكَانَتْ مِنَ ٱلْقَـٰنِتِينَ


ayah_text: Blessed is He in whose hand is dominion, and He is over all things competent -

ayah_text_ar: تَبَـٰرَكَ ٱلَّذِى بِيَدِهِ ٱلْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

ayah_tafsir:
## Which was revealed in Makkah

## The Virtues of Surat Al-Mulk

Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger said,

«إِنَّ سُورَةً فِي الْقُرْآنِ ثَلَاثِينَ آيَةً شَفَعَتْ لِصَاحِبِهَا حَتْى غُفِرَ لَهُ:

تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ»

(Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith." At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah said,

«سُورَةٌ فِي الْقُرْآنِ خَاصَمَتْ عَنْ صَاحِبِهَا حَتْى أَدْخَلَتْهُ الْجَنَّةَ:

تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ»

(There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.))

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Glorification of Allah and mentioning the Creation of Death, Life, the Heavens and the Stars

Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says,

وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

(and He is Able to do all things.) Then Allah says,

الَّذِى خَلَقَ الْمَوْتَ وَالْحَيَوةَ

(Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement,

كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَتًا فَأَحْيَـكُمْ

(How can you disbelieve in Allah Seeing that you were dead and He gave you life.) (2:28) In this Ayah Allah named the first stage, which is non-existence, "death." Then he named the origin or beginning of existence, "life." This is why Allah says,

ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ

(Then He will give death, then again will bring you to life ( on the Day of Resurrection)) (2:28). Concerning Allah's statement,

لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً

(He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin \`Ajlan said. It should be noted that Allah did not say "which of you does the most deeds." Allah then says,

وَهُوَ الْعَزِيزُ الْغَفُورُ

(And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says,

الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ طِبَاقًا

(Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement,

مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ

(you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says,

فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ

(Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it Ibn \`Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement,

فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ

(Then look again. Can you see any rifts) that it means cracks. As-Suddi said that,

هَلْ تَرَى مِن فُطُورٍ

(Can you see any rifts) means any tears. Qatadah said,

هَلْ تَرَى مِن فُطُورٍ

(Can you see any rifts) means, \`do you see any defects O Son of Adam (mankind)' In reference to Allah's statement,

ثُمَّ اْرجِعِ البَصَرَ كَرَّتَيْنِ

(Then look again and yet again, ) Qatadah said, "It means (look) twice."

يَنقَلِبْ إِلَيْكَ البَصَرُ خَاسِئًا

(your sight will return to you Khasi',) Ibn \`Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised.

وَهُوَ حَسِيرٌ

(and worn out.) Ibn \`Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you.

خَاسِئًا

(Khasi') due to the inability to see any flaw or defect (in Allah's creation).

وَهُوَ حَسِيرٌ

(and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says,

وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ

(And indeed We have adorned the nearest heaven with lamps, ) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement,

وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ

(and We have made them (as) missiles to drive away the Shayatin,) The pronoun \`them' in His statement, "and We have made them" is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement,

وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ

(and We have prepared for them the torment of the blazing Fire.) means, \`We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat,

إِنَّا زَيَّنَّا السَّمَآءَ الدُّنْيَا بِزِينَةٍ الْكَوَكِبِ \- وَحِفْظاً مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ \- لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ \- دُحُوراً وَلَهُمْ عَذابٌ وَاصِبٌ \- إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ

(Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) 37:6-7 Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of." Ibn Jarir and Ibn Abi Hatim both recorded this statement.

surah_name_english: Al-Mulk

surah_name_arab: الملك

surah_revelation_place: Mecca

surah_meaning: The Sovereignty

surah_type: meccan


ayah_text: He who created death and life to test you as to which of you is best in deed - and He is the Exalted in Might, the Forgiving -

ayah_text_ar: ٱلَّذِى خَلَقَ ٱلْمَوْتَ وَٱلْحَيَوٰةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْغَفُورُ


ayah_text: And who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So return your vision to the sky; do you see any breaks?

ayah_text_ar: ٱلَّذِى خَلَقَ سَبْعَ سَمَـٰوَٰتٍ طِبَاقًا ۖ مَّا تَرَىٰ فِى خَلْقِ ٱلرَّحْمَـٰنِ مِن تَفَـٰوُتٍ ۖ فَٱرْجِعِ ٱلْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍ


ayah_text: Then return your vision twice again. Your vision will return to you humbled while it is fatigued.

ayah_text_ar: ثُمَّ ٱرْجِعِ ٱلْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ ٱلْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ


ayah_text: And We have certainly beautified the nearest heaven with stars and have made from them what is thrown at the devils and have prepared for them the punishment of the Blaze.

ayah_text_ar: وَلَقَدْ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَـٰبِيحَ وَجَعَلْنَـٰهَا رُجُومًا لِّلشَّيَـٰطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ ٱلسَّعِيرِ


ayah_text: And for those who disbelieved in their Lord is the punishment of Hell, and wretched is the destination.

ayah_text_ar: وَلِلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ ٱلْمَصِيرُ

ayah_tafsir:
## The Description of Hell and Those Who will enter into it

Allah the Exalted says,

وَ

(and) meaning, \`and We have prepared,'

لِلَّذِينَ كَفَرُواْبِرَبِّهِمْ عَذَابُ جَهَنَّمَ وَبِئْسَ الْمَصِيرُ

(for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) This means that this will be the worst end and a terrible destiny.

إِذَآ أُلْقُواْ فِيهَا سَمِعُواْ لَهَا شَهِيقًا

(When they are cast therein, they will hear its Shahiq) Ibn Jarir said, "This means the sound of shouting."

وَهِىَ تَفُورُ

(while it is simmering.) Ath-Thawri said, "It will boil them just as a small number of seeds are boiled in a lot of water." Then Allah says,

تَكَادُ تَمَيَّزُ مِنَ الغَيْظِ

(It almost bursts up with fury.) meaning, some parts of it almost break apart from other parts due to the severity of its rage and anger with them.

تَكَادُ تَمَيَّزُ مِنَ الغَيْظِ كُلَّمَا أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌ \- قَالُواْ بَلَى قَدْ جَآءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِن شَىْءٍ إِنْ أَنتُمْ إِلاَّ فِى ضَلَـلٍ كَبِيرٍ

(Every time a group is cast therein, its keepers will ask: "Did no warner come to you" They will say: "Yes, indeed a warner did come to us, but we rejected him and said: \`Allah never sent down anything; you are only in great error."') In these Ayat Allah reminds of His justice in dealing with His creatures and that He does not punish anyone until the proof has been established against them and a Messenger has been sent to them. This is similar to Allah's statement,

وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً

(And We never punish until We have sent a Messenger.) 17:15 Allah also says,

حَتَّى إِذَا جَآءُوهَا فُتِحَتْ أَبْوَبُهَا وَقَالَ لَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَتْلُونَ عَلَيْكُمْ ءَايَـتِ رَبِّكُمْ وَيُنذِرُونَكُمْ لِقَـآءَ يَوْمِكُمْ هَـذَا قَالُواْ بَلَى وَلَـكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَـفِرِينَ

(till when they reach it, the gates thereof will be opened. And its keepers will say, "Did not the Messengers come to you from yourselves, reciting to you the Ayat of your Lord, and warning you of the meeting of this Day of yours" They will say: "Yes," but the Word of torment has been justified against the disbelievers!") 39:71 Thus, they have no recourse but to blame themselves and they will feel remorseful when such remorse will be of no benefit to them. They will say,

لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِى أَصْحَـبِ السَّعِيرِ

(Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!) meaning, \`if we would have benefited from our intellects or listened to the truth that Allah revealed, we would not have been disbelieving in Allah and misguided about Him. But we did not have understanding to comprehend what the Messengers came with, and we did not have the intelligence to guide us to following them.' Allah then says,

فَاعْتَرَفُواْ بِذَنبِهِمْ فَسُحْقًا لاًّصْحَـبِ السَّعِيرِ

(Then they will confess their sin. So, away with the dwellers of the blazing Fire!) Imam Ahmad recorded from Abu Al-Bakhtari At-Ta'i that he heard from one of the Companions that the Messenger of Allah said,

«لَنْ يَهْلِكَ النَّاسُ حَتْى يُعْذِرُوا مِنْ أَنْفُسِهِم»

(The people will not be destroyed until they themselves confess their guilt.)


ayah_text: When they are thrown into it, they hear from it a dreadful inhaling while it boils up.

ayah_text_ar: إِذَآ أُلْقُوا۟ فِيهَا سَمِعُوا۟ لَهَا شَهِيقًا وَهِىَ تَفُورُ


ayah_text: It almost bursts with rage. Every time a company is thrown into it, its keepers ask them, "Did there not come to you a warner?"

ayah_text_ar: تَكَادُ تَمَيَّزُ مِنَ ٱلْغَيْظِ ۖ كُلَّمَآ أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌ


ayah_text: They will say," Yes, a warner had come to us, but we denied and said, 'Allah has not sent down anything. You are not but in great error.'"

ayah_text_ar: قَالُوا۟ بَلَىٰ قَدْ جَآءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ ٱللَّهُ مِن شَىْءٍ إِنْ أَنتُمْ إِلَّا فِى ضَلَـٰلٍ كَبِيرٍ


ayah_text: And they will say, "If only we had been listening or reasoning, we would not be among the companions of the Blaze."

ayah_text_ar: وَقَالُوا۟ لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِىٓ أَصْحَـٰبِ ٱلسَّعِيرِ


ayah_text: And they will admit their sin, so it is alienation for the companions of the Blaze.

ayah_text_ar: فَٱعْتَرَفُوا۟ بِذَنۢبِهِمْ فَسُحْقًا لِّأَصْحَـٰبِ ٱلسَّعِيرِ


ayah_text: Indeed, those who fear their Lord unseen will have forgiveness and great reward.

ayah_text_ar: إِنَّ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ

ayah_tafsir:
## The Reward of those Who fear their Lord unseen

Allah informs of he who fears standing before his Lord, being frightened about matters between himself and Allah when he is not in the presence of other people. So he refrains from disobedience and he performs acts of obedience when no one sees him except Allah. Allah mentions that this person will have forgiveness and a great reward. This means that his sins will be remitted and he will be rewarded abundantly. This is similar to what has been confirmed in the Two Sahihs,

«سَبْعَةٌ يُظِلُّهُمُ اللهُ تَعَالى فِي ظِلِّ عَرْشِهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّه»

(There are seven people whom Allah the Exalted will shade in the shade of His Throne on the Day when there will be no shade except its shade.) Then he mentioned that among those people are:

«دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ: إِنِّي أَخَافُ اللهَ، وَرَجُلًا تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتْى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُه»

(A man who is tempted by a beautiful woman of high social status, but he says: \`Verily, I fear Allah.' Another person from among them is a man who gives charity and he conceals it so that his left hand does not know what his right hand spent.) Then He says, while informing that He is aware of the innermost conscience and secrets,

وَأَسِرُّواْ قَوْلَكُمْ أَوِ اجْهَرُواْ بِهِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

(And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.) meaning, that which occurs in the hearts (ideas, thoughts, etc.).

أَلاَ يَعْلَمُ مَنْ خَلَقَ

(Should not He Who has created know) This means, \`doesn't the Creator know'

وَهُوَ اللَّطِيفُ الْخَبِيرُ

(And He is the Most Kind and Courteous, All-Aware (of everything).)

## Allah's Favor of subjugating the Earth to His Servants

Then Allah mentions His favor to His creation in subjugating the earth to them, and making it subservient to them. This is by His making it a stable abode and dwelling place. He placed in it mountains and caused water springs to gush forth from it. He fashioned pathways, and placed useful things in it and places fertile for the growth of fruit and vegetation. Allah says,

هُوَ الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ ذَلُولاً فَامْشُواْ فِى مَنَاكِبِهَا

(He it is Who has made the earth subservient to you; so walk in the paths thereof) meaning, travel wherever you wish throughout its regions and frequent its countrysides and all the areas of its domain in your various journeys to seek earnings and trade. And know that your efforts will not benefit you anything unless Allah makes matters easy for you. Allah continues to say,

وَكُلُواْ مِن رِّزْقِهِ

(and eat of His provision.) Thus, striving by using the means (to attain something) does not negate the necessity of depending upon Allah (At-Tawakkul). This is similar to what Imam Ahmad recorded from \`Umar bin Al-Khattab, that he heard the Messenger of Allah say,

«لَوْأَنَّكُمْ تَتَوَكَّلُونَ عَلَى اللهِ حَقَّ تَوَكُّلِهِ، لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ، تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا»

(If you would trust in Allah as He truly should be trusted in, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.) At-Tirmidhi, An-Nasa'i and Ibn Majah all recorded this Hadith. At-Tirmidhi said, "Hasan Sahih." So this confirms that the bird searches morning and evening for its sustenance while depending upon Allah. For He is the Subduer, the Controller and the One Who causes everything.

وَإِلَيْهِ النُّشُورُ

(And to Him will be the resurrection.) meaning, the place of return on the Day of Judgement. Ibn \`Abbas, Mujahid, As-Suddi and Qatadah all said that Manakibiha (its paths) means its outermost borders, its roads and its regions.


ayah_text: And conceal your speech or publicize it; indeed, He is Knowing of that within the breasts.

ayah_text_ar: وَأَسِرُّوا۟ قَوْلَكُمْ أَوِ ٱجْهَرُوا۟ بِهِۦٓ ۖ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ


ayah_text: Does He who created not know, while He is the Subtle, the Acquainted?

ayah_text_ar: أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُ


ayah_text: It is He who made the earth tame for you - so walk among its slopes and eat of His provision - and to Him is the resurrection.

ayah_text_ar: هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ ذَلُولًا فَٱمْشُوا۟ فِى مَنَاكِبِهَا وَكُلُوا۟ مِن رِّزْقِهِۦ ۖ وَإِلَيْهِ ٱلنُّشُورُ


ayah_text: Do you feel secure that He who holds authority in the heaven would not cause the earth to swallow you and suddenly it would sway?

ayah_text_ar: ءَأَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يَخْسِفَ بِكُمُ ٱلْأَرْضَ فَإِذَا هِىَ تَمُورُ

ayah_tafsir:
## How can You feel Secure against the Punishment of Allah while He is Able to seize You however He wil

This is another indication of His gentleness and His mercy with His creatures. He is able to punish them because some of them disbelieve in Him and worship others besides Him, yet He is forbearing, He pardons, and He gives respite for an appointed time without hastening. This is as He says,

وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُواْ مَا تَرَكَ عَلَى ظَهْرِهَا مِن دَآبَّةٍ وَلَـكِن يُؤَخِّرُهُمْ إِلَى أَجَلٍ مُّسَمًّى فَإِذَا جَآءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيراً

(And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth; but He gives them respite to an appointed term: and when their term comes, then verily, Allah is Ever All-Seer of His servants.) 35:45 Here Allah says,

أَءَمِنتُمْ مَّن فِى السَّمَآءِ أَن يَخْسِفَ بِكُمُ الاٌّرْضَ فَإِذَا هِىَ تَمُورُ

(Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake) meaning, that it would move back and forth, and be disrupted.

أَمْ أَمِنتُمْ مِّن فِى السَّمَآءِ أَن يُرْسِلَ عَلَيْكُمْ حَـصِباً

(Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib) meaning, a wind containing gravel that will strike you, as Allah says in another Ayah,

أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لاَ تَجِدُواْ لَكُمْ وَكِيلاً

(Do you then feel secure that He will not cause a side of the land to swallow you up, or that He will not send against you a violent sandstorm Then, you shall find no trustee.) 17:68 And similarly, here Allah threatens them with His statement,

فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ

(Then you shall know how has been My warning.) meaning, \`how is My admonition and what will happen to those who disregard and reject it.' Then Allah says,

وَلَقَدْ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ

(And indeed those before them rejected,) meaning, from the previous nations and the old generations that have passed. Then Allah says,

فَكَيْفَ كَانَ نَكِيرِ

(then how terrible was My reproach) meaning, \`how was My rebuke of them and my punishment of them.' Meaning, it was great, severe and painful.

## The flight of Birds is by the Power of Allah and it is a Proof that He sees everything small n large

Allah says,

أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَــفَّـتٍ وَيَقْبِضْنَ

(Do they not see the birds above them, spreading out their wings and folding them in) meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flight

مَا يُمْسِكُهُنَّ

(None upholds them) meaning, in the air,

إِلاَّ الرَّحْمَـنُ

(except the Most Gracious.) meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness.

إِنَّهُ بِكُلِّ شَىْءٍ بَصِيرٌ

(Verily, He is the All-Seer of everything.) means, with what is beneficial and suitable for all of His creatures. This is similar to His statement,

أَلَمْ يَرَوْاْ إِلَى الطَّيْرِ مُسَخَّرَتٍ فِى جَوِّ السَّمَآءِ مَا يُمْسِكُهُنَّ إِلاَّ اللَّهُ إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يُؤْمِنُونَ

(Do they not see the birds held in the midst of the sky None upholds them but Allah. Verily, in this are clear Ayat for people who believe.) 16:79


ayah_text: Or do you feel secure that He who holds authority in the heaven would not send against you a storm of stones? Then you would know how severe was My warning.

ayah_text_ar: أَمْ أَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًا ۖ فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ


ayah_text: And already had those before them denied, and how terrible was My reproach.

ayah_text_ar: وَلَقَدْ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ


ayah_text: Do they not see the birds above them with wings outspread and sometimes folded in? None holds them aloft except the Most Merciful. Indeed He is, of all things, Seeing.

ayah_text_ar: أَوَلَمْ يَرَوْا۟ إِلَى ٱلطَّيْرِ فَوْقَهُمْ صَـٰٓفَّـٰتٍ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا ٱلرَّحْمَـٰنُ ۚ إِنَّهُۥ بِكُلِّ شَىْءٍۭ بَصِيرٌ


ayah_text: Or who is it that could be an army for you to aid you other than the Most Merciful? The disbelievers are not but in delusion.

ayah_text_ar: أَمَّنْ هَـٰذَا ٱلَّذِى هُوَ جُندٌ لَّكُمْ يَنصُرُكُم مِّن دُونِ ٱلرَّحْمَـٰنِ ۚ إِنِ ٱلْكَـٰفِرُونَ إِلَّا فِى غُرُورٍ

ayah_tafsir:
## No One will help You and No One can grant Sustenance except for Allah

Allah addresses the idolators who worship others besides Him, seeking help and sustenance from them. Allah rebukes them for what they believe, and He informs them that they will not attain that which they hope for. Allah says,

أَمَّنْ هَـذَا الَّذِى هُوَ جُندٌ لَّكُمْ يَنصُرُكُمْ مِّن دُونِ الرَّحْمَـنِ

(Who is it besides the Most Gracious that can be an army to you to help) imeaning, there is no protector or helper for you besides Him. This is the reason that Allah says,

إِنِ الْكَـفِرُونَ إِلاَّ فِى غُرُورٍ

(The disbelievers are in nothing but delusion.) Then Allah says,

أَمَّنْ هَـذَا الَّذِى يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ

(Who is it that can provide for you if He should withhold His provision) meaning, who is it that can provide for you if Allah cuts off your sustenance There is no one who gives, withholds, creates, provides and helps other than Allah alone, Who has no partner. This proves that they know this, yet they still worship others besides Him. Thus, Allah says,

بَل لَّجُّواْ

(Nay, but they continue) meaning, they persist in their transgression, lying and misguidance.

فِى عُتُوٍّ وَنُفُورٍ

(to be in pride, and flee.) meaning, they continue in obstinance, arrogance and fleeing away from the truth. They do not listen to it nor do they follow it.

## The Parable of the Disbeliever and the Believer

Then Allah says,

أَفَمَن يَمْشِى مُكِبّاً عَلَى وَجْهِهِ أَهْدَى أَمَّن يَمْشِى سَوِيّاً عَلَى صِرَطٍ مُّسْتَقِيمٍ

(Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path) This is a parable which Allah made of the believer and the disbeliever. So the condition of the disbeliever is like one who walks prone on his face. This is like a person walking bent over on his face (with his head down) instead of walking upright. This person does not know where he is going or how. Rather, he is lost, astray and confused. Is this person more guided,

أَمَّن يَمْشِى سَوِيّاً

(or he who walks upright) meaning, he who stands erect.

عَلَى صِرَطٍ مُّسْتَقِيمٍ

(on a straight path) meaning, this person who walks upright is on a clear path, and he is straight within himself while his path is straight as well. This is their likeness in this world, and their likeness will be the same in the Hereafter. So the believer will be gathered (on the Day of Judgement) walking upright upon the straight path and the vast and spacious Paradise will be opened up for him. However, the disbeliever will be gathered walking down on his face to the Hellfire.

احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ وَمَا كَانُواْ يَعْبُدُونَ \- مِن دُونِ اللَّهِ فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ

(Assemble those who did wrong, together with their companions and what they used to worship instead of Allah, and lead them on to the way of flaming Fire.) (37:22,23) "Companions" here means those like them. Imam Ahmad recorded from Anas bin Malik that it was said, "O Messenger of Allah! How will the people be gathered on their faces" So the Prophet replied,

«أَلَيْسَ الَّذِي أَمْشَاهُمْ عَلَى أَرْجُلِهِمْ قَادِرًا عَلَى أَنْ يُمْشِيَهُمْ عَلَى وُجُوهِهِم»

(Is not He who made them to walk on their legs able to make them walk on their faces") This Hadith is also recorded in the Two Sahihs.

## Allah's Power to create and It being an Evidence of the Final Abode

Allah says,

قُلْ هُوَ الَّذِى أَنشَأَكُمْ

(Say it is He Who has created you,) meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing). Then He says,

وَجَعَلَ لَكُمُ الْسَّمْعَ وَالاٌّبْصَـرَ وَالأَفْئِدَةَ

(and endowed you with hearing and seeing, and hearts.) meaning, intellects and powers of reasoning.

قَلِيلاً مَّا تَشْكُرُونَ

(Little thanks you give.) meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions.

قُلْ هُوَ الَّذِى ذَرَأَكُمْ فِى الاٌّرْضِ

(Say: "It is He Who has created you on the earth...") meaning, He has spread and distributed you all througout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms.

وَإِلَيْهِ تُحْشَرُونَ

(and to Him shall you be gathered.) meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you. Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said;

وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ

(They say: "When will this promise come to pass if you are telling the truth") meaning, \`when will this gathering after separation that you are informing us of, occur'

قُلْ إِنَّمَا الْعِلْمُ عِندَ اللَّهِ

(Say: "The knowledge is with Allah only...") meaning, \`no one knows the time of the Day of Judgement exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.'

وَإِنَّمَآ أَنَاْ نَذِيرٌ مُّبِينٌ

(and I am only a plain warner.) meaning, \`I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.' Then Allah says,

فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُواْ

(But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.) means, when the Day of Judgement begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil. This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them.

وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُواْ مَا فِى الاٌّرْضِ جَمِيعاً وَمِثْلَهُ مَعَهُ لاَفْتَدَوْاْ بِهِ مِن سُوءِ الْعَذَابِ يَوْمَ الْقِيَـمَةِ وَبَدَا لَهُمْ مِّنَ اللَّهِ مَا لَمْ يَكُونُواْ يَحْتَسِبُونَ \- وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَـسَبُواْ وَحَاقَ بِهِم مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ

(and there will become apparent to them from Allah what they had not been reckoning. And the evils of that which they earned will become apparent to them, and that which they used to mock at will encircle them.) (39:47,48) This is why it will be said to them in order to scold and repri- mand them,

هَـذَا الَّذِى كُنتُم بِهِ تَدَّعُونَ

(This is what you were calling for!) meaning, that you were seeking to hasten.


ayah_text: Or who is it that could provide for you if He withheld His provision? But they have persisted in insolence and aversion.

ayah_text_ar: أَمَّنْ هَـٰذَا ٱلَّذِى يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُۥ ۚ بَل لَّجُّوا۟ فِى عُتُوٍّ وَنُفُورٍ


ayah_text: Then is one who walks fallen on his face better guided or one who walks erect on a straight path?

ayah_text_ar: أَفَمَن يَمْشِى مُكِبًّا عَلَىٰ وَجْهِهِۦٓ أَهْدَىٰٓ أَمَّن يَمْشِى سَوِيًّا عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ


ayah_text: Say, "It is He who has produced you and made for you hearing and vision and hearts; little are you grateful."

ayah_text_ar: قُلْ هُوَ ٱلَّذِىٓ أَنشَأَكُمْ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ وَٱلْأَفْـِٔدَةَ ۖ قَلِيلًا مَّا تَشْكُرُونَ


ayah_text: Say, "It is He who has multiplied you throughout the earth, and to Him you will be gathered."

ayah_text_ar: قُلْ هُوَ ٱلَّذِى ذَرَأَكُمْ فِى ٱلْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ


ayah_text: And they say, "When is this promise, if you should be truthful?"

ayah_text_ar: وَيَقُولُونَ مَتَىٰ هَـٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَـٰدِقِينَ


ayah_text: Say, "The knowledge is only with Allah, and I am only a clear warner."

ayah_text_ar: قُلْ إِنَّمَا ٱلْعِلْمُ عِندَ ٱللَّهِ وَإِنَّمَآ أَنَا۠ نَذِيرٌ مُّبِينٌ


ayah_text: But when they see it approaching, the faces of those who disbelieve will be distressed, and it will be said, "This is that for which you used to call."

ayah_text_ar: فَلَمَّا رَأَوْهُ زُلْفَةً سِيٓـَٔتْ وُجُوهُ ٱلَّذِينَ كَفَرُوا۟ وَقِيلَ هَـٰذَا ٱلَّذِى كُنتُم بِهِۦ تَدَّعُونَ


ayah_text: Say, O Muhammad, "Have you considered: whether Allah should cause my death and those with me or have mercy upon us, who can protect the disbelievers from a painful punishment?"

ayah_text_ar: قُلْ أَرَءَيْتُمْ إِنْ أَهْلَكَنِىَ ٱللَّهُ وَمَن مَّعِىَ أَوْ رَحِمَنَا فَمَن يُجِيرُ ٱلْكَـٰفِرِينَ مِنْ عَذَابٍ أَلِيمٍ

ayah_tafsir:
## The Death of the Believer will not save the Disbeliever, so let Him reflect upon His Deliverance

Allah says,

قُلْ

(say) \`O Muhammad to these idolators who are associating partners with Allah and denying His favors,'

أَرَءَيْتُمْ إِنْ أَهْلَكَنِىَ اللَّهُ وَمَن مَّعِىَ أَوْ رَحِمَنَا فَمَن يُجِيرُ الْكَـفِرِينَ مِنْ عَذَابٍ أَلِيمٍ

(Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - who can save the disbelievers from a painful torment) meaning, \`save yourselves, for verily, there is nothing that can rescue you from Allah except repentance, turning to Him for forgiveness and returning to His religion. Your hopes that torment and exemplary punishment will strike us, will not benefit you. Whether Allah punishes us or has mercy on us, there is no escaping from Allah's punishment and painful torment that you will suffer.' Then Allah says,

قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا

(Say: "He is the Most Gracious, in Him we believe, and upon Him we rely.) meaning, \`we believe in the Lord of all that exists, the Most Gracious, the Most Merciful, and upon Him we rely in all of our affairs.' This is as Allah says,

فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ

(So worship Him and rely upon Him.) (11:123) Thus, Allah continues saying,

فَسَتَعْلَمُونَ مَنْ هُوَ فِى ضَلَـلٍ مُّبِينٍ

(So, you will come to know who it is that is in manifest error.) meaning, \`between Us and you, and to whom the final end (ultimate victory) will be for in this life and in the Hereafter.'

## Reminding of Allah's Blessing by the springing of Water and the Threat of It being taken away Demonstrating how merciful He is to His creatures,

Allah says;

قُلْ أَرَءَيْتُمْ إِنْ أَصْبَحَ مَآؤُكُمْ غَوْراً

(Say: "Tell me! If your water were to sink away...") meaning, if it were to go away, disappearing into the lowest depths of the earth, then it would not be reachable with iron axes nor strong arms. \`Gha'ir' (sinking) as used here in the Ayah, is the opposite of springing forth. This is why Allah says,

فَمَن يَأْتِيكُمْ بِمَآءٍ مَّعِينٍ

(who then can supply you with flowing water) meaning, springing forth, flowing, running upon the face of the earth. This means that no one is able to do this except Allah. So, it is merely out of His favor and His grace that He causes water to spring forth for you, and He makes it run to the various regions of the earth in an amount that is suitable for the needs of servants, be it little or abundant. So Allah's is all the praise and thanks. This is the end of the Tafsir of Surat Al-Mulk and all praise and thanks are due to Allah.


ayah_text: Say, "He is the Most Merciful; we have believed in Him, and upon Him we have relied. And you will come to know who it is that is in clear error."

ayah_text_ar: قُلْ هُوَ ٱلرَّحْمَـٰنُ ءَامَنَّا بِهِۦ وَعَلَيْهِ تَوَكَّلْنَا ۖ فَسَتَعْلَمُونَ مَنْ هُوَ فِى ضَلَـٰلٍ مُّبِينٍ


ayah_text: Say, "Have you considered: if your water was to become sunken into the earth, then who could bring you flowing water?"

ayah_text_ar: قُلْ أَرَءَيْتُمْ إِنْ أَصْبَحَ مَآؤُكُمْ غَوْرًا فَمَن يَأْتِيكُم بِمَآءٍ مَّعِينٍۭ