ayah_text: Nun. By the pen and what they inscribe,

ayah_text_ar: نٓ ۚ وَٱلْقَلَمِ وَمَا يَسْطُرُونَ

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

ن

(Nun), is like Allah's saying,

ص

(Sad), and Allah's saying,

ق

(Qaf), and similar to them from the individual letters that appear at the beginning of Qur'anic chapters. This has been dis- cussed at length previously and there is no need to repeat it here.

## The Explanation of the Pen Concerning

Allah's statement,

وَالْقَلَمِ

(By the pen) The apparent meaning is that this refers to the actual pen that is used to write. This is like Allah's saying,

اقْرَأْ وَرَبُّكَ الاٌّكْرَمُ \- الَّذِى عَلَّمَ بِالْقَلَمِ \- عَلَّمَ الإِنسَـنَ مَا لَمْ يَعْلَمْ

(Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) (96:3-5) Therefore, this statement is Allah's swearing and alerting His creatures to what He has favored them with by teaching them the skill of writing, through which knowledge is attained. Thus, Allah continues by saying,

وَمَا يَسْطُرُونَ

(and by what they Yastur.) Ibn \`Abbas, Mujahid and Qatadah all said that this means, "what they write." As-Suddi said, "The angels and the deeds of the servants they record." Others said, "Rather, what is meant here is the pen which Allah caused to write the decree when He wrote the decrees of all creation, and this took place fifty-thousand years before He created the heavens and the earth." For this, they present Hadiths that have been reported about the Pen. Ibn Abi Hatim recorded from Al-Walid bin \`Ubadah bin As-Samit that he said, "My father called for me when he was dying and he said to me: \`Verily, I heard the Messenger of Allah say,

«إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ فَقَالَ لَهُ: اكْتُبْ، قَالَ: يَا رَبِّ وَمَا أَكْتُبُ؟ قَالَ: اكْتُبِ الْقَدَرَ وَمَا هُوَ كَائِنٌ إِلَى الْأَبَد»

(Verily, the first of what Allah created was the Pen, and He said to it: "Write." The Pen said: "O my Lord, what shall I write" He said: "Write the decree and whatever will throughout eternity.")" This Hadith has been recorded by Imam Ahmad through various routes of transmission. At-Tirmidhi also recorded it from a Hadith of Abu Dawud At-Tayalisi and he (At-Tirmidhi) said about it, "Hasan Sahih, Gharib."

## Swearing by the Pen refers to the Greatness of the Prophet

Allah says,

مَآ أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ

(You, by the grace of your Lord, are not insane.) meaning -- and all praise is due to Allah -- \`you are not crazy as the ignorant among your people claim. They are those who deny the guidance and the clear truth that you have come with. Therefore, they attribute madness to you because of it.'

وَإِنَّ لَكَ لاّجْراً غَيْرَ مَمْنُونٍ

(And verily, for you will be reward that is not Mamnun.) meaning, \`for you is the great reward, and abundant blessings which will never be cut off or perish, because you conveyed the Message of your Lord to creation, and you were patient with their abuse.' The meaning of:

غَيْرُ مَمْنُونٍ

(not Mamnun) is that it will not be cut off. This is similar to Allah's statement,

عَطَآءً غَيْرَ مَجْذُوذٍ

(a gift without an end.) (11:108) and His statement,

فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ

(Then they shall have a reward without end.) (95:6) Mujahid said,

غَيْرُ مَمْنُونٍ

(Without Mamnun) means "Without reckoning." And this refers back to what we have said before.

## The Explanation of the Statement: "Verily, You are on an Exalted Character."

Concerning Allah's statement,

وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ

(And verily, you are on an exalted (standard of) character.) Al-\`Awfi reported from Ibn \`Abbas, "Verily, you are on a great religion, and it is Islam." Likewise said Mujahid, Abu Malik, As-Suddi and Ar-Rabi\` bin Anas. Ad-Dahhak and Ibn Zayd also said this. Sa\`id bin Abi \`Arubah reported from Qatadah that he said concerning Allah's statement,

وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ

(And verily, you are on an exalted (standard of) character.) "It has been mentioned to us that Sa\`d bin Hisham asked \`A'ishah about the character of the Messenger of Allah , so she replied: \`Have you not read the Qur'an' Sa\`d said: \`Of course.' Then she said: \`Verily, the character of the Messenger of Allah was the Qur'an."' \`Abdur-Razzaq recorded similar to this and Imam Muslim recorded it in his Sahih on the authority of Qatadah in its full length. This means that he would act according to the commands and the prohibition in the Qur'an. His nature and character were patterned according to the Qur'an, and he abandoned his natural disposition (i.e., the carnal nature). So whatever the Qur'an commanded, he did it, and whatever it forbade, he avoided it. Along with this, Allah gave him the exalted character, which included the qualities of modesty, kindness, bravery, pardoning, gentleness and every other good characteristic. This is like that which has been confirmed in the Two Sahihs that Anas said, "I served the Messenger of Allah for ten years, and he never said a word of displeasure to me (Uff), nor did he ever say to me concerning something I had done: \`Why did you do that' And he never said to me concerning something I had not done: \`Why didn't you do this' He had the best character, and I never touched any silk or anything else that was softer than the palm of the Messenger of Allah . And I never smelled any musk or perfume that had a better fragrance than the sweat of the Messenger of Allah." Imam Al-Bukhari recorded that Al-Bara' said, "The Messenger of Allah had the most handsome face of all the people, and he had the best behavior of all of the people. And he was not tall, nor was he short." The Hadiths concerning this matter are numerous. Abu \`Isa At-Tirmidhi has a complete book on this subject called Kitab Ash-Shama'il. Imam Ahmad recorded that \`A'ishah said, "The Messenger of Allah never struck a servant of his with his hand, nor did he ever hit a woman. He never hit anything with his hand, except for when he was fighting Jihad in the cause of Allah. And he was never given the option between two things except that the most beloved of the two to him was the easiest of them, as long as it did not involve sin. If it did involve sin, then he stayed farther away from sin than any of the people. He would not avenge himself concerning anything that was done to him, except if the limits of Allah were transgressed. Then, in that case he would avenge for the sake of Allah." Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah said,

«إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاق»

(I have only been sent to perfect righteous behavior.) Ahmad was alone in recording this Hadith. In reference to Allah's statement,

فَسَتُبْصِرُ وَيُبْصِرُونَ \- بِأَيِّكُمُ الْمَفْتُونُ

(You will see, and they will see, which of you is afflicted with madness.) then it means, \`you will know, O Muhammad -- and those who oppose you and reject you, will know -- who is insane and misguided among you.' This is like Allah's statement,

سَيَعْلَمُونَ غَداً مَّنِ الْكَذَّابُ الاٌّشِرُ

(Tomorrow they will come to know who is the liar, the insolent one!) (54:26) Allah also says,

وَإِنَّآ أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِى ضَلَـلٍ مُّبِينٍ

(And verily (either) we or you are rightly guided or in plain error.) (34:24) Ibn Jurayj reported from Ibn \`Abbas, it means "You will know and they will know on the Day of Judgement." Al-\`Awfi reported from Ibn \`Abbas;

بِأَيِّكُمُ الْمَفْتُونُ

(Which of you is Maftun (afflicted with madness) means which of you is crazy. This was also said by Mujahid and others as well. The literal meaning of Maftun is one who has been charmed or lured away from the truth and has strayed from it. Thus, the entire statement means, \`so you will know and they will know,' or \`you will be informed and they will be informed, as to which of you is afflicted with madness.' And Allah knows best. Then Allah says,

إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

(Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) meaning, \`He knows which of the two groups are truly guided among you, and He knows the party that is astray from the truth.'

surah_name_english: Al-Qalam

surah_name_arab: القلم

surah_meaning: The Pen


ayah_text: You are not, O Muhammad, by the favor of your Lord, a madman.

ayah_text_ar: مَآ أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_revelation_place: Mecca

surah_type: meccan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: And indeed, for you is a reward uninterrupted.

ayah_text_ar: وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ


ayah_text: And indeed, you are of a great moral character.

ayah_text_ar: وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ


ayah_text: So you will see and they will see

ayah_text_ar: فَسَتُبْصِرُ وَيُبْصِرُونَ


ayah_text: Which of you is the afflicted by a devil.

ayah_text_ar: بِأَييِّكُمُ ٱلْمَفْتُونُ


ayah_text: Indeed, your Lord is most knowing of who has gone astray from His way, and He is most knowing of the rightly guided.

ayah_text_ar: إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ


ayah_text: Then do not obey the deniers.

ayah_text_ar: فَلَا تُطِعِ ٱلْمُكَذِّبِينَ

ayah_tafsir:
## Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the Path

Allah says, \`just as We have favored you and given you the upright legislation and great (standard of) character,'

فَلاَ تُطِعِ الْمُكَذِّبِينَ \- وَدُّواْ لَوْ تُدْهِنُ فَيُدْهِنُونَ

(So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.) Ibn \`Abbas said, "That you would permit them (their idolatry) and they also would permit you (to practice your religion)." Mujahid said,

وَدُّواْ لَوْ تُدْهِنُ فَيُدْهِنُونَ

(They wish that you should compromise with them, so they (too) would compromise with you.) "This means that you should be quiet about their gods and abandon the truth that you are upon." Then Allah says,

وَلاَ تُطِعْ كُلَّ حَلاَّفٍ مَّهِينٍ

(And do not obey every Hallaf (one who swears much) Mahin (liar or worthless person).) This is because the liar, due to his weakness and his disgracefulness, only seeks protection in his false oaths which he boldly swears to while using Allah's Names, and he uses them (false oaths) all the time and out of place (i.e., unnecessarily). Ibn \`Abbas said, "Al-Mahin means the liar." Then Allah says,

هَمَّازٍ

(A Hammaz, ) Ibn \`Abbas and Qatadah both said, "This is slander."

مَّشَّآءِ بِنَمِيمٍ

(going about with Namim,) This refers to the one who goes around among people instigating discord between them and carrying tales in order to corrupt relations between people when they are good and pleasant. It is confirmed in the Two Sahihs that Mujahid reported from Tawus that Ibn \`Abbas said, "The Messenger of Allah once passed by two graves and he said,

«إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ الْبَوْلِ، وَأَمَّا الْاخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَة»

(Verily, these two are being punished, and they are not being punished for something major. One of them was not careful about protecting himself from urine (when relieving himself). The other one used to spread Namimah.)" This Hadith has been recorded by the Group in their books through routes of transmission that are all on the authority of Mujahid. Imam Ahmad recorded that Hudhayfah said, "I heard the Messenger of Allah saying,

«لَا يَدْخُلُ الْجَنَّةَ قَتَّات»

(The slanderer will not enter into Paradise.)" This Hadith has been reported by the Group except for Ibn Majah. Concerning Allah's statement,

مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ

(Hinderer of good, transgressor, sinful,) it means, he refuses to give and withholds that which he has of good.

مُعْتَدٍ

(transgressor,) this means, in attaining that which Allah has made permissible for him, he exceeds the legislated bounds.

أَثِيمٍ

(sinful,) meaning, he delves into the forbidden things. Concerning Allah's statement,

عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ

(\`Utul, and moreover Zanim.) \`Utul means one who is cruel, harsh, strong, greedy and stingy. Imam Ahmad recorded from Al-Harithah bin Wahb that the Messenger of Allah said,

«أَلَا أُنَبِّئُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ. أَلَا أُنَبِّئُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلَ جَوَّاظٍ مُسْتَكْبِر»

(Shall I inform you of the people of Paradise (They will be) every weak and oppressed person. When he swears by Allah, he fulfills his oath. Shall I inform you of the people of the Fire Every \`Utul (cruel person), Jawwaz and arrogant person.) Al-Waki\` said, "It (\`Utul) is every Jawwaz, Ja\`zari and arrogant person." Both Al-Bukhari and Muslim recorded this in their Two Sahihs, as well as the rest of the Group, except for Abu Dawud. All of its routes of transmission are by way of Sufyan Ath-Thawri and Shu\`bah who both reported it from Sa\`id bin Khalid. The scholars of Arabic language have said that Ja\`zari means rude and harsh, while Jawwaz means greedy and stingy. Concerning the word Zanim, Al-Bukhari recorded from Ibn \`Abbas that he said concerning the Ayah,

عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ

(\`Utul (cruel), and moreover Zanim.) "A man from the Quraysh who stands out among them like the sheep that has had a piece of its ear cut off." The meaning of this is that he is famous for his evil just as a sheep that has a piece of its ear cut off stands out among its sister sheep. In the Arabic language the Zanim is a person who is adopted among a group of people (i.e., he is not truly of them). Ibn Jarir and others among the Imams have said this. Concerning Allah's statement,

أَن كَانَ ذَا مَالٍ وَبَنِينَ \- إِذَا تُتْلَى عَلَيْهِ ءَايَـتُنَا قَالَ أَسَـطِيرُ الاٌّوَّلِينَ

((He was so) because he had wealth and children. When Our Ayat are recited to him, he says: "Tales of the men of old!") Allah is saying, \`this is how he responds to the favors that Allah has bestowed upon him of wealth and children, by disbelieving in Allah's Ayat and turning away from them while claiming that they are a lie that has been taken from the tales of the ancients.' This is similar to Allah's statement,

ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً \- وَجَعَلْتُ لَهُ مَالاً مَّمْدُوداً \- وَبَنِينَ شُهُوداً \- وَمَهَّدتُّ لَهُ تَمْهِيداً \- ثُمَّ يَطْمَعُ أَنْ أَزِيدَ \- كَلاَّ إِنَّهُ كان لاٌّيَـتِنَا عَنِيداً \- سَأُرْهِقُهُ صَعُوداً \- إِنَّهُ فَكَّرَ وَقَدَّرَ \- فَقُتِلَ كَيْفَ قَدَّرَ \- ثُمَّ قُتِلَ كَيْفَ قَدَّرَ \- ثُمَّ نَظَرَ \- ثُمَّ عَبَسَ وَبَسَرَ \- ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ \- فَقَالَ إِنْ هَـذَآ إِلاَّ سِحْرٌ يُؤْثَرُ \- إِنْ هَـذَآ إِلاَّ قَوْلُ الْبَشَرِ \- سَأُصْلِيهِ سَقَرَ \- وَمَآ أَدْرَاكَ مَا سَقَرُ \- لاَ تُبْقِى وَلاَ تَذَرُ \- لَوَّاحَةٌ لِّلْبَشَرِ \- عَلَيْهَا تِسْعَةَ عَشَرَ

(Leave Me alone (to deal) with whom I created lonely (without any wealth and children etc.). And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment! Verily, he thought and plotted. So let him be cursed, how he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back, and was proud. Then he said: "This is nothing but magic from that of old, this is nothing but the word of a human being!" I will cast him into Hellfire. And what will make you know what Hellfire is It spares not (any sinner), nor does it leave (anything unburned)! Burning and blackening the skins! Over it are nineteen (angels as keepers of Hell).) 74:11-30 Then Allah said here,

سَنَسِمُهُ عَلَى الْخُرْطُومِ

(We shall brand him on the snout!) Ibn Jarir said, "We will make his matter clear and evident so that they will know him and he will not be hidden from them, just as the branding mark on the snouts (of animals)." Others have said,

سَنَسِمُهُ

(We shall brand him) This is the mark of the people of the Hell-fire; meaning, \`We will blacken his face on the Day of Judgement,' and the face has been referred to here as snout.

إِنَّا بَلَوْنَـهُمْ كَمَا بَلَوْنَآ أَصْحَـبَ الْجَنَّةِ إِذْ أَقْسَمُواْ لَيَصْرِمُنَّهَا مُصْبِحِينَ \- وَلاَ يَسْتَثْنُونَ \- فَطَافَ عَلَيْهَا طَآئِفٌ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ \- فَأَصْبَحَتْ كَالصَّرِيمِ \- فَتَنَادَوْاْ مُصْبِحِينَ \- أَنِ اغْدُواْ عَلَى حَرْثِكُمْ إِن كُنتُمْ صَـرِمِينَ \- فَانطَلَقُواْ وَهُمْ يَتَخَـفَتُونَ \- أَن لاَّ يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِّسْكِينٌ \- وَغَدَوْاْ عَلَى حَرْدٍ قَـدِرِينَ \- فَلَمَّا رَأَوْهَا قَالُواْ إِنَّا لَضَآلُّونَ بَلْ نَحْنُ مَحْرُومُونَ قَالَ أَوْسَطُهُمْ أَلَمْ أَقُلْ لَّكُمْ لَوْلاَ تُسَبِّحُونَ


ayah_text: They wish that you would soften in your position, so they would soften toward you.

ayah_text_ar: وَدُّوا۟ لَوْ تُدْهِنُ فَيُدْهِنُونَ


ayah_text: And do not obey every worthless habitual swearer

ayah_text_ar: وَلَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ


ayah_text: And scorner, going about with malicious gossip -

ayah_text_ar: هَمَّازٍ مَّشَّآءٍۭ بِنَمِيمٍ


ayah_text: A preventer of good, transgressing and sinful,

ayah_text_ar: مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ


ayah_text: Cruel, moreover, and an illegitimate pretender.

ayah_text_ar: عُتُلٍّۭ بَعْدَ ذَٰلِكَ زَنِيمٍ


ayah_text: Because he is a possessor of wealth and children,

ayah_text_ar: أَن كَانَ ذَا مَالٍ وَبَنِينَ


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

ayah_text_ar: إِذَا تُتْلَىٰ عَلَيْهِ ءَايَـٰتُنَا قَالَ أَسَـٰطِيرُ ٱلْأَوَّلِينَ


ayah_text: We will brand him upon the snout.

ayah_text_ar: سَنَسِمُهُۥ عَلَى ٱلْخُرْطُومِ


ayah_text: Indeed, We have tried them as We tried the companions of the garden, when they swore to cut its fruit in the early morning

ayah_text_ar: إِنَّا بَلَوْنَـٰهُمْ كَمَا بَلَوْنَآ أَصْحَـٰبَ ٱلْجَنَّةِ إِذْ أَقْسَمُوا۟ لَيَصْرِمُنَّهَا مُصْبِحِينَ

ayah_tafsir: قَالُواْ سُبْحَـنَ رَبّنَآ إِنَّا كُنَّا ظَـلِمِينَ\- فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَلَـوَمُونَ\- قَالُواْ يوَيْلَنَآ إِنَّا كُنَّا طَـغِينَ\- عَسَى رَبُّنَآ أَن يُبْدِلَنَا خَيْراً مّنْهَآ إِنَّآ إِلَى رَبّنَا رغِبُونَ\- كَذَلِكَ الْعَذَابُ وَلَعَذَابُ الاْخِرَةِ أَكْبَرُ لَوْ كَانُواْ يَعْلَمُونَ-


ayah_text: Without making exception.

ayah_text_ar: وَلَا يَسْتَثْنُونَ


ayah_text: So there came upon the garden an affliction from your Lord while they were asleep.

ayah_text_ar: فَطَافَ عَلَيْهَا طَآئِفٌ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ


ayah_text: And it became as though reaped.

ayah_text_ar: فَأَصْبَحَتْ كَٱلصَّرِيمِ


ayah_text: And they called one another at morning,

ayah_text_ar: فَتَنَادَوْا۟ مُصْبِحِينَ


ayah_text: Saying, "Go early to your crop if you would cut the fruit."

ayah_text_ar: أَنِ ٱغْدُوا۟ عَلَىٰ حَرْثِكُمْ إِن كُنتُمْ صَـٰرِمِينَ


ayah_text: So they set out, while lowering their voices,

ayah_text_ar: فَٱنطَلَقُوا۟ وَهُمْ يَتَخَـٰفَتُونَ


ayah_text: Saying, "There will surely not enter it today upon you any poor person."

ayah_text_ar: أَن لَّا يَدْخُلَنَّهَا ٱلْيَوْمَ عَلَيْكُم مِّسْكِينٌ


ayah_text: And they went early in determination, assuming themselves able.

ayah_text_ar: وَغَدَوْا۟ عَلَىٰ حَرْدٍ قَـٰدِرِينَ


ayah_text: But when they saw it, they said, "Indeed, we are lost;

ayah_text_ar: فَلَمَّا رَأَوْهَا قَالُوٓا۟ إِنَّا لَضَآلُّونَ


ayah_text: Rather, we have been deprived."

ayah_text_ar: بَلْ نَحْنُ مَحْرُومُونَ


ayah_text: The most moderate of them said, "Did I not say to you, 'Why do you not exalt Allah?' "

ayah_text_ar: قَالَ أَوْسَطُهُمْ أَلَمْ أَقُل لَّكُمْ لَوْلَا تُسَبِّحُونَ


ayah_text: They said, "Exalted is our Lord! Indeed, we were wrongdoers."

ayah_text_ar: قَالُوا۟ سُبْحَـٰنَ رَبِّنَآ إِنَّا كُنَّا ظَـٰلِمِينَ

ayah_tafsir:
## A Parable of the Removal of the Earnings of the Disbelievers

This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad to them. But they met him with denial, rejection and opposition. Therefore Allah says,

إِنَّا بَلَوْنَـهُمْ

(Verily, We have tried them) meaning, \`We have tested them.'

كَمَا بَلَوْنَآ أَصْحَـبَ الْجَنَّةِ

(as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation.

إِذْ أَقْسَمُواْ لَيَصْرِمُنَّهَا مُصْبِحِينَ

(when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity.

وَلاَ يَسْتَثْنُونَ

(Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said,

فَطَافَ عَلَيْهَا طَآئِفٌ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ

(Then there passed over it a Ta'if from your Lord while they were asleep. ) meaning, it was afflicted with some heavenly destruction.

فَأَصْبَحَتْ كَالصَّرِيمِ

(So by the morning it became like As-Sarim.) Ibn \`Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry."

فَتَنَادَوْاْ مُصْبِحِينَ

(Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said,

أَنِ اغْدُواْ عَلَى حَرْثِكُمْ إِن كُنتُمْ صَـرِمِينَ

((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, \`if you want to pluck your harvest fruit.'

فَانطَلَقُواْ وَهُمْ يَتَخَـفَتُونَ

(So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said,

فَانطَلَقُواْ وَهُمْ يَتَخَـفَتُونَ \- أَن لاَّ يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِّسْكِينٌ

(So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said,

وَغَدَوْاْ عَلَى حَرْدٍ

(And they went in the morning with Hard) meaning, with strength and power.

قَـدِرِينَ

(Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring.

فَلَمَّا رَأَوْهَا قَالُواْ إِنَّا لَضَآلُّونَ

(But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said,

إِنَّا لَضَآلُّونَ

(Verily, we have gone astray.) meaning, \`we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn \`Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said,

بَلْ نَحْنُ مَحْرُومُونَ

(Nay! Indeed we are deprived (of the fruits)!) meaning, \`nay, this is it, but we have no portion and no share (of harvest).'

قَالَ أَوْسَطُهُمْ

(The Awsat among them said,) Ibn \`Abbas, Mujahid, Sa\`id bin Jubayr, \`Ikrimah, Muhammad bin Ka\`b, Ar-Rabi\` bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them."

أَلَمْ أَقُلْ لَّكُمْ لَوْلاَ تُسَبِّحُونَ

(Did I not tell you, \`Why do you not Tusabbihun') Mujahid, As-Suddi and Ibn Jurayj all said that,

لَوْلاَ تُسَبِّحُونَ

(Why do you not Tusabbihun) this means "why do you not say, \`If Allah wills"' As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, \`If Allah wills."' It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with"

قَالُواْ سُبْحَـنَ رَبِّنَآ إِنَّا كُنَّا ظَـلِمِينَ

(They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said,

إِنَّا كُنَّا ظَـلِمِينَفَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَلَـوَمُونَ

("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin.

قَالُواْ يوَيْلَنَآ إِنَّا كُنَّا طَـغِينَ

(They said: "Woe to us! Verily, we were Taghin.") meaning, \`we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.'

عَسَى رَبُّنَآ أَن يُبْدِلَنَا خَيْراً مِّنْهَآ إِنَّآ إِلَى رَبِّنَا رَغِبُونَ

(We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa\`id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San\`a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, \`Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says,

كَذَلِكَ الْعَذَابُ

(Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief).

وَلَعَذَابُ الاٌّخِرَةِ أَكْبَرُ لَوْ كَانُواْ يَعْلَمُونَ

(but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.


ayah_text: Then they approached one another, blaming each other.

ayah_text_ar: فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَـٰوَمُونَ


ayah_text: They said, "O woe to us; indeed we were transgressors.

ayah_text_ar: قَالُوا۟ يَـٰوَيْلَنَآ إِنَّا كُنَّا طَـٰغِينَ


ayah_text: Perhaps our Lord will substitute for us one better than it. Indeed, we are toward our Lord desirous."

ayah_text_ar: عَسَىٰ رَبُّنَآ أَن يُبْدِلَنَا خَيْرًا مِّنْهَآ إِنَّآ إِلَىٰ رَبِّنَا رَٰغِبُونَ


ayah_text: Such is the punishment of this world. And the punishment of the Hereafter is greater, if they only knew.

ayah_text_ar: كَذَٰلِكَ ٱلْعَذَابُ ۖ وَلَعَذَابُ ٱلْـَٔاخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ


ayah_text: Indeed, for the righteous with their Lord are the Gardens of Pleasure.

ayah_text_ar: إِنَّ لِلْمُتَّقِينَ عِندَ رَبِّهِمْ جَنَّـٰتِ ٱلنَّعِيمِ


ayah_text: Then will We treat the Muslims like the criminals?

ayah_text_ar: أَفَنَجْعَلُ ٱلْمُسْلِمِينَ كَٱلْمُجْرِمِينَ


ayah_text: What is the matter with you? How do you judge?

ayah_text_ar: مَا لَكُمْ كَيْفَ تَحْكُمُونَ


ayah_text: Or do you have a scripture in which you learn

ayah_text_ar: أَمْ لَكُمْ كِتَـٰبٌ فِيهِ تَدْرُسُونَ


ayah_text: That indeed for you is whatever you choose?

ayah_text_ar: إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ


ayah_text: Or do you have oaths binding upon Us, extending until the Day of Resurrection, that indeed for you is whatever you judge?

ayah_text_ar: أَمْ لَكُمْ أَيْمَـٰنٌ عَلَيْنَا بَـٰلِغَةٌ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ


ayah_text: Ask them which of them, for that claim, is responsible.

ayah_text_ar: سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ


ayah_text: Or do they have partners? Then let them bring their partners, if they should be truthful.

ayah_text_ar: أَمْ لَهُمْ شُرَكَآءُ فَلْيَأْتُوا۟ بِشُرَكَآئِهِمْ إِن كَانُوا۟ صَـٰدِقِينَ


ayah_text: The Day the shin will be uncovered and they are invited to prostration but the disbelievers will not be able,

ayah_text_ar: يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى ٱلسُّجُودِ فَلَا يَسْتَطِيعُونَ

ayah_tafsir:
## The Terror of the Day of Judgement

After Allah mentions that those who have Taqwa, will have Gardens of Delight with their Lord, He explains when this will be, and its actual occurrence. He says,

يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلاَ يَسْتَطِيعُونَ

(The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.) meaning, the Day of Judgement and the horrors, earthquakes, trials, tests and great matters that will occur during it. Al-Bukhari recorded that Abu Sa\`id Al-Khudri said that he heard the Prophet saying,

«يَكْشِفُ رَبُّنَا عَنْ سَاقِهِ، فَيَسْجُدُ لَهُ كُلُّ مُؤْمِنٍ وَمُؤْمِنَةٍ، وَيَبْقَى مَنْ كَانَ يَسْجُدُ فِي الدُّنْيَا رِيَاءً وَسُمْعَةً، فَيَذْهَبُ لِيَسْجُدَ، فَيَعُودُ ظَهْرُهُ طَبَقًا وَاحِدًا»

(Our Lord will reveal His Shin, and every believing male and female will prostrate to Him. The only people who will remain standing are those who prostrated in the worldly life only to be seen and heard (showing off). This type of person will try to prostrate at that time, but his back will made to be one stiff plate (the bone will not bend or flex).)" This Hadith was recorded in the Two Sahihs and other books from different routes of transmission with various wordings. It is a long Hadith that is very popular. Concerning Allah's statement,

خَـشِعَةً أَبْصَـرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ

(Their eyes will be cast down and ignominy will cover them;) means, in the final abode, due to their crimes and arrogance in the worldly life. Thus they will be punished with the opposite of what they did. When they were called to prostrate in the worldly life, they refused to do so even though they were healthy and secure. Therefore, they will be punished with the lack of ability to do so in the Hereafter. When the Almighty Lord makes Himself visible (before the believers), then the believers will fall down in prostration to Him, but no one of the disbelievers and hypocrites will be able to prostrate. rather, their backs will become one plate. Everytime one of them attempts to prostrate, he will bow his neck but will not be able to prostrate. This is just like in the life of this world, when these people were in opposition to what the believers were doing.

## For Whoever denies the Qur'an

Then Allah says,

فَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ

(Then leave Me alone with such as belie this narration.) meaning, the Qur'an. This is a sever threat which means, \`leave Me alone with this person; I know about him and how I will gradually punish him and increase him in his falsehood. I am giving him respite for a while, then I will seize him with a mighty and powerful punishment.' Thus, Allah says,

سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لاَ يَعْلَمُونَ

(We shall punish them gradually from directions they perceive not.) meaning, and they will not even be aware of it. Rather, they will believe that it is a noble blessing from Allah, but really the same matter is actually a form of humiliation (for them). This is similar to Allah's statement,

أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ \- نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ

(Do they think that in wealth and children with which We expand them, We hasten unto them with good things. Nay, but they perceive not.) (23:55,56) Allah also said,

فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَىْءٍ حَتَّى إِذَا فَرِحُواْ بِمَآ أُوتُواْ أَخَذْنَـهُمْ بَغْتَةً فَإِذَا هُمْ مُّبْلِسُونَ

(So, when they forgot that which they had been reminded, We opened for them the gates of everything, until in the midst of their enjoyment in that which they were given, all of a sudden, We punished them, and lo! They were plunged into destruction with deep regrets and sorrows.) Therefore, Allah says here,

وَأُمْلِى لَهُمْ إِنَّ كَيْدِى مَتِينٌ

(And I will grant them a respite. Verily, My plan is strong.) meaning, \`I will delay them, give them respite and extend their time. Yet, this is My plan, and My plot against them.' Thus, Allah says,

إِنَّ كَيْدِى مَتِينٌ

(Verily, My plan is strong.) meaning, \`great against whoever opposes My command, rejects My Messengers and dares to disobey Me.' In the Two Sahihs it is recorded from the Messenger of Allah that he said,

«إِنَّ اللهَ تَعَالى لَيُمْلِي لِلظَّالِمِ حَتْى إِذَا أَخَذَهُ لَمْ يُفْلِتْه»

(Verily Allah the Exalted gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.) Then he recited,

وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ

(Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.) (11:102) In reference to Allah's statement,

أَمْ تَسْـَلُهُمْ أَجْراً فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ \- أَمْ عِندَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ

(Or is it that you ask them for a wage, so that they are heavily burdened with debt Or that the Unseen is in their hands, so that they can write it down) the explanation of these two Ayat prece- ded in Surat At-Tur. The meaning of it is, \`you, O Muhammad, call them to Allah without taking any wages from them. rather, you hope for the reward with Allah. Yet, they reject that which you have brought to them simply due to ignorance, disbelief and obstinacy.'

فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلاَ تَكُن كَصَـحِبِ الْحُوتِ إِذْ نَادَى وَهُوَ مَكْظُومٌ


ayah_text: Their eyes humbled, humiliation will cover them. And they used to be invited to prostration while they were sound.

ayah_text_ar: خَـٰشِعَةً أَبْصَـٰرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ وَقَدْ كَانُوا۟ يُدْعَوْنَ إِلَى ٱلسُّجُودِ وَهُمْ سَـٰلِمُونَ


ayah_text: So leave Me, O Muhammad, with the matter of whoever denies the Qur'an. We will progressively lead them to punishment from where they do not know.

ayah_text_ar: فَذَرْنِى وَمَن يُكَذِّبُ بِهَـٰذَا ٱلْحَدِيثِ ۖ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ


ayah_text: And I will give them time. Indeed, My plan is firm.

ayah_text_ar: وَأُمْلِى لَهُمْ ۚ إِنَّ كَيْدِى مَتِينٌ


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

ayah_text_ar: أَمْ تَسْـَٔلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ


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

ayah_text_ar: أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ


ayah_text: Then be patient for the decision of your Lord, O Muhammad, and be not like the companion of the fish when he called out while he was distressed.

ayah_text_ar: فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ

ayah_tafsir:
## The Command to be Patient and to refrain from being Hasty like Yunus was

Allah says,

فَاصْبِرْ

(So wait with patience) \`O Muhammad, persevere against the harm your people cause you and their rejection. For verily, Allah will give you authority over them, and make the final victory for you and your followers in this life and the Hereafter.'

وَلاَ تَكُن كَصَـحِبِ الْحُوتِ

(and be not like the Companion of the Fish) meaning, Dhun-Nun, who was Yunus bin Matta, when he went off angry with his people. Various things happened to him, such as riding on a ship at sea, being swallowed by a (large) fish, the fish carrying him off into the ocean, being in the darkness and depth of the sea and hearing the sea's and its dwellers glorification of the Most High, the Most Able (Allah). For He (Allah) is the One Whose execution of divine decree cannot be resisted. After all of this, he (Yunus) called out from the layers of darkness,

أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ

("That none has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You! Truly, I have been of the wrongdoers.") (21:87) Then Allah said concerning him,

فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ

(So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:88) Allah also says,

فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ \- لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ

(Had he not been of them who glorify Allah, he would have indeed remained inside its belly (the fish) till the Day when they are resurrected.) (37:143,144) So here (in this Surah), Allah says,

إِذْ نَادَى وَهُوَ مَكْظُومٌ

(when he cried out (to Us) while he was Makzum.) Ibn \`Abbas, Mujahid and As-Suddi, all said, "while he was distressed." Then Allah goes on to say,

فَاجْتَبَـهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّـلِحِينَ

(Then his Lord chose him and made him of the righteous.) Imam Ahmad recorded from \`Abdullah that the Messenger of Allah said,

«لَا يَنْبَغِي لِأَحَدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى»

(It is not befitting for anyone to say that I am better than Yunus bin Matta.) Al-Bukhari recorded this Hadith and it is in the Two Sahihs reported from Abu Hurayrah. Concerning Allah's statement,

وَإِن يَكَادُ الَّذِينَ كَفَرُواْ لَيُزْلِقُونَكَ بِأَبْصَـرِهِمْ

(And verily, those who disbelieve would almost make you slip with their eyes) Ibn \`Abbas, Mujahid and others have said,

لَيُزْلِقُونَكَ

(would make you slip) "In order to have some effect on you."

بِأَبْصَـرِهِمْ

(with their eyes) meaning, \`they will affect you by looking at you with their eyes (i.e., the evil eye).' This means \`they are jealous of you due to their hatred of you, and were it not for Allah's protection of you, defending you against them (then their evil eye would harm you).'

## The Effect of the Evil Eye is Real

In this Ayah is a proof that the effect of the evil eye and its affliction by the command of Allah is real. Many Hadiths have been reported concerning this through numerous routes of transmission. The Hadith of Buraydah bin Al-Husayb Abu \`Abdullah bin Majah recorded from Buraydah bin Al-Husayb that the Messenger of Allah said,

«لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَة»

(There is no Ruqyah except to cure the evil eye and the sting.) This is how Ibn Majah recorded this Hadith. Imam Muslim also recorded this Hadith in his Sahih on the authority of Buraydah himself, but he did not attribute it to the Prophet . There is a story concerning this incident (as reported by Buraydah in Sahih Muslim), and At-Tirmidhi recorded the Hadith in this manner (like Muslim's version). This Hadith has also been recorded by Imam Al-Bukhari, Abu Dawud and At-Tirmidhi on the authority of \`Imran bin Husayn, however, he did not attribute it to the Prophet . \`Imran's wording is,

«لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَة»

(There is no Ruqyah except to cure the evil eye and the sting.)" Muslim recorded in his Sahih from Ibn \`Abbas that the Prophet said,

«الْعَيْنُ حَقٌّ وَلَوْ كَانَ شَيْءٌ سَابَقَ الْقَدَرَ سَبَقَتِ الْعَيْنُ وَإِذَا اسْتُغْسِلْتُمْ فَاغْسِلُوا»

(The evil eye is real. If anything were to overtake the divine decree (and change it), then it would be the evil eye. And if you perform Ghusl (to remove the evil eye) then wash well.) Muslim was alone in recording this Hadith, as Al-Bukhari did not mention it. It is reported from Ibn \`Abbas that he said, "The Messenger of Allah used to invoke Allah's protection for Al-Hasan and Al-Husayn (his grandsons) by saying,

«أُعِيذُكُمَا بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّة»

(I seek protection for you two by the perfect Words of Allah from every Shaytan, and dangerous creature, and from every eye that is evil.) Then he would say:

«هَكَذَا كَانَ إِبْرَاهِيمُ يُعَوِّذُ إِسْحَاقَ وَإِسْمَاعِيلَ عَلَيْهِمَا السَّلَام»

(Thus, did Ibrahim used to seek protection for Ishaq and Isma\`il (his sons).)" This Hadith was recorded by Al-Bukhari and the Sunan compilers.

## The Hadith of Abu Umamah As\`ad bin Sahl bin Hunayf

Ibn Majah recorded from Abu Umamah As\`ad bin Sahl bin Hunayf that \`Amir bin Rabi\`ah passed by Sahl bin Hunayf while he was bathing and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today (i.e., commenting on how nice Sahl's skin was)." So he did not leave before he (Sahl) fell down on the ground. So he was brought to the Messenger of Allah and it was said to him (the Prophet ) that Sahl had been afflicted by a seizure. The Prophet then said,

«مَنْ تَتَّهِمُونَ بِهِ؟»

(Who do you blame (or hold responsible) for this) The people replied, ""Amir bin Rabi\`ah." Then the Prophet said,

«عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ؟ إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ مَا يُعْجِبُهُ فَلْيَدْعُ لَهُ بِالْبَرَكَة»

(Would one of you knowingly kill his brother If one of you sees something of his brother that he likes, then let him supplicate for blessings for him.) Then the Prophet called for some water and he commanded \`Amir to perform Wudu' with the water. So he washed his face, his hands up to his two elbows, his two knees, and the inside of his Izar. Then the Prophet commanded him to pour the water over Sahl. Sufyan said that Ma\`mar related from Az-Zuhri that he said, "The Prophet ordered him to turn the water pot over (empty its contents over) him (Sahl) from behind him." An-Nasa'i recorded this Hadith through different routes from Abu Umamah with the wording, "And he turned the pot over pouring its contents over him (Sahl) from behind him."

## The Hadith of Abu Sa\`id Al-Khudri

Ibn Majah recorded that Abu Sa\`id Al-Khudri said, "The Messenger of Allah used to seek refuge from the evil eye of the Jinns and the evil eye of humans. Then when the Mu\`awwidhatan were revealed, he used them (for seeking protection) and abandoned everything else. This was recorded by At-Tirmidhi, and An-Nasa'i. At-Tirmidhi said, "Hasan."

## Another Hadith from Abu Sa\`id Imam

Ahmad recorded from Abu Sa\`id that Jibril came to the Prophet and said, "O Muhammad, are you suffering from any ailment" The Prophet said,

«نَعَم»

(Yes)." Then Jibril said,

«بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ تَشْنِيكَ، وَاللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيك»

("In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from the evil of every soul and every evil eye that hates you, may Allah cure you, in the Name of Allah I pray over you for healing.") This Hadith has been recorded by Muslim and the Sunan compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa\`id or Jabir bin \`Abdullah that the Messenger of Allah was bothered by some illness, and Jibril came to him and said,

«بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ كُلِّ حَاسِدٍ وَعَيْنٍ، اللهُ يَشْفِيك»

(In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from every envious person and evil eye, may Allah cure you.)

## Another Hadith from Abu Sa\`id

Imam Ahmad recorded from Abu Sa\`id that Jibril came to the Prophet and said, "O Muhammad, are you suffering from any ailment" The Prophet said,

«نَعَم»

(Yes)." Then Jibril said,

«بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ تَشْنِيكَ، وَاللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيك»

("In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from the evil of every soul and every evil eye that hates you, may Allah cure you, in the Name of Allah I pray over you for healing.") This Hadith has been recorded by Muslim and the Sunan compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa\`id or Jabir bin \`Abdullah that the Messenger of Allah was bothered by some illness, and Jibril came to him and said,

«بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ كُلِّ حَاسِدٍ وَعَيْنٍ، اللهُ يَشْفِيك»

(In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from every envious person and evil eye, may Allah cure you.)

## The Hadith of Asma' bint \`Umays

Imam Ahmad recorded from \`Ubayd bin Rifa\`ah Az-Zuraqi that Asma' said, "O Messenger of Allah! Verily, Bani Ja\`far are afflicted with the evil eye; should I seek to have Ruqyah " The Prophet replied,

«نَعَمْ فَلَوْ كَانَ شَيْءٌ يَسْبِقُ الْقَدَرَ لَسَبَقَتْهُ الْعَيْن»

(Yes, for if anything could overcome the divine decree, it would be the evil eye.) This Hadith has been recorded like this by At-Tirmidhi, Ibn Majah, and An-Nasa'i. At-Tirmidhi said concerning it, "Hasan Sahih."

## The Hadith of \`A'ishah

Ibn Majah recorded from \`A'ishah, may Allah be pleased with her, that the Messenger of Allah ordered her to have Ruqyah performed as a cure against the evil eye. This was reported by Al-Bukhari and Muslim. The Hadith of Sahl bin Hunayf Imam Ahmad recorded from Abu Umamah bin Sahl bin Hunayf that his father informed him that the Messenger of Allah went out on a journey in the direction of Makkah and they (the Companions) accompanied him until they came to the valley of Kharrar from Al-Juhfah. They stopped there and Sahl took a bath. He (Sahl) was a white man, with a handsome body and nice skin. So the brother of Bani \`Adi bin Ka\`b, \`Amir bin Rabi\`ah looked at Sahl while he bathed and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today." Then Sahl suddenly had a seizure and fell to the ground. So he (Sahl) was brought to the Messenger of Allah and it was said to him, "O Messenger of Allah! Can you do anything for Sahl By Allah, he has not lifted his head nor has he regained consciousness." The Prophet then said,

«هَلْ تَتَّهِمُونَ فِيهِ مِنْ أَحَدٍ؟»

(Do you all blame (or hold responsible) anyone for what has happened to him) They said, "\`Amir bin Rabi\`ah looked at him." So the Prophet called \`Amir and he was very angry with him. He said,

«عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ، هَلَّا إِذَا رَأَيْتَ مَا يُعْجِبُكَ بَرَّكْتَ؟»

(Would one of you knowingly kill his brother Why don't you ask Allah to bless your brother when you see something (of him) that you like) Then the Prophet said,

«اغْتَسِلْ لَه»

(Bathe for him.) So he (\`Amir) washed his face, his hands, his elbows, his knees, his feet and the inside of his Izar (waist wrapper) in a drinking vessel. Then that water was poured over him (Sahl). A man poured it over Sahl's head and his back from behind him, then the container was turned upside down and emptied behind him. This was done, and afterwards Sahl recovered and left with the people having nothing wrong with him."

## The Hadith of \`Amir bin Rabi\`ah

Imam Ahmad recorded in his Musnad that \`Ubaydullah bin \`Amir said, "\`Amir bin Rabi\`ah and Sahl bin Hanayf went off together intending to bathe. So they went about their business using coverings (to cover their nakedness). So \`Amir removed a cloak of wool that he (Sahl) was using to conceal himself. He (\`Amir) said, \`I looked at him and my eye fell upon him while he was pouring water on himself bathing. Then I heard a loud splash in the water coming from where he was. So I went to him, and I called him three times, but he did not answer me. So I went to the Prophet and informed him. Then, the Prophet came walking, and he was wading in the water. I can still picture the whiteness of his shins. When he came to Sahl (who was unconscious), he hit him on his chest with his hand and said,

«اللْهُمَّ اصْرِفْ عَنْهُ حَرَّهَا وَبَرْدَهَا وَوَصَبَهَا»

(O Allah! Remove from him its heat, its cold and its pain.) He (Sahl) then stood up, and Allah's Messenger said,

«إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ، أَوْ مِنْ نَفْسِهِ، أَوْ مِنْ مَالِهِ مَا يُعْجِبُهُ، فَلْيُبَرِّكْ فَإِنَّ الْعَيْنَ حَق»

(If one of you sees in his brother, or himself, or his wealth that which pleases him, then he should ask Allah to bless it, for verily, the evil eye is real.)

## The Accusation of the Disbelievers and the Reply to Them

Allah says,

وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ

(and they say: "Verily, he is a madman!") meaning, they cut at him with their eyes and attack him with their tongues saying, "Verily, he is a madman." They say this because he came with the Qur'an. Allah then says,

وَمَا هُوَ إِلاَّ ذِكْرٌ لِّلْعَالَمِينَ

(But it is nothing else but a Reminder to all the creatures (\`Alamin).) This is the end of the explanation (Tafsir) of Surah Nun (or Al-Qalam), and all praise and blessing belong to Allah.


ayah_text: If not that a favor from his Lord overtook him, he would have been thrown onto the naked shore while he was censured.

ayah_text_ar: لَّوْلَآ أَن تَدَٰرَكَهُۥ نِعْمَةٌ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلْعَرَآءِ وَهُوَ مَذْمُومٌ


ayah_text: And his Lord chose him and made him of the righteous.

ayah_text_ar: فَٱجْتَبَـٰهُ رَبُّهُۥ فَجَعَلَهُۥ مِنَ ٱلصَّـٰلِحِينَ


ayah_text: And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say, "Indeed, he is mad."

ayah_text_ar: وَإِن يَكَادُ ٱلَّذِينَ كَفَرُوا۟ لَيُزْلِقُونَكَ بِأَبْصَـٰرِهِمْ لَمَّا سَمِعُوا۟ ٱلذِّكْرَ وَيَقُولُونَ إِنَّهُۥ لَمَجْنُونٌ


ayah_text: But it is not except a reminder to the worlds.

ayah_text_ar: وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَـٰلَمِينَ


ayah_text: The Inevitable Reality -

ayah_text_ar: ٱلْحَآقَّةُ

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Warning concerning the Greatness of the Day of Judgement

Al-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter. So He says,

وَمَآ أَدْرَاكَ مَا الْحَاقَّةُ

(And what will make you know what Al-Haqqah is)

## Mention of the Destruction of the Nations

Then Allah mentions the destruction of the nations that denied the Resurrection. He says,

فَأَمَّا ثَمُودُ فَأُهْلِكُواْ بِالطَّاغِيَةِ

(As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout." Mujahid said, "At-Taghiyah means the sins." This was also said by Ar-Rabi\` bin Anas and bin Zayd. They said that it means transgression. After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement,

كَذَّبَتْ ثَمُودُ بِطَغْوَاهَآ

(Thamud denied through their transgression.) Then Allah says,

وَأَمَّا عَادٌ فَأُهْلِكُواْ بِرِيحٍ صَرْصَرٍ

(And as for \`Ad, they were destroyed by a wind Sarsar) meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi\` bin Anas and Ath-Thawri all said about,

عَاتِيَةٍ

(\`Atiyah) "This means severe blowing of the wind." Qatadah said, "It blew fiercely upon them until it pierced their hearts." Ad-Dahhak said,

صَرْصَرٍ

(Sarsar) "This means cold, and

عَاتِيَةٍ

(\`Atiyah) means, it blew fiercely upon them without any mercy or blessing." \`Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless."

سَخَّرَهَا عَلَيْهِمْ

(Which Allah imposed on them) meaning, He made it overpower them.

سَبْعَ لَيَالٍ وَثَمَـنِيَةَ أَيَّامٍ حُسُوماً

(for seven nights and eight days Husum,) Husum means, complete, successive and unfortunately evil. Ibn Mas\`ud, Ibn \`Abbas, Mujahid, \`Ikrimah, Ath-Thawri and others all said, "Husum means in succession." It has been reported that \`Ikrimah and Ar-Rabi\` bin Khuthaym both said, "It means it was unfortunately evil upon them." This is similar to Allah's statement,

فِى أَيَّامٍ نَّحِسَاتٍ

(in days of calamity) (41: 16) It has been said that it is that which people now call A\`jaz (apparently used to mean evil devastation). It seems as though the people took this term from Allah's statement,

فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ

(so that you could see the people lying toppled, as if they were A\`jaz (trunks) of date palms, Khawiyah!) Ibn \`Abbas said about,

خَاوِيَةٍ

(Khawiyah) "It means ruined." Others besides him said, "It means dilapidated." This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless. It has been confirmed in the Two Sahihs that the Messenger of Allah said,

«نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُور»

(I was helped by an easterly wind and the people of \`Ad were destroyed by a westerly wind.)

فَهَلْ تَرَى لَهُم مِّن بَاقِيَةٍ

(Do you see any remnants of them) meaning, \`do you find any one of them left or anyone who even attributes himself to being from them' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says,

وَجَآءَ فِرْعَوْنُ وَمَن قَبْلَهُ

(And Fir\`awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him. Concerning Allah's statement,

وَالْمُؤْتَفِكَـتِ

(the overthrown cities) those nations that rejected their Messengers.

بِالْخَاطِئَةِ

(committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi\` said,

بِالْخَاطِئَةِ

(committed Al-Khati'ah.) "This means disobedience." Mujahid said, "They committed errors." Thus, Allah says,

فَعَصَوْاْ رَسُولَ رَبِّهِمْ

(And they disobeyed their Lord's Messenger, ) meaning they were all of the same type, they all denied the Messenger of Allah who was sent to them. As Allah says,

كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ

(Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers. This is as Allah says,

كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ

(The people of Nuh belied the Messengers)

كَذَّبَتْ عَادٌ الْمُرْسَلِينَ

(\`Ad belied the Messengers.)

كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ

(Thamud belied the Messengers.) However, only one Messenger came to every nation. Thus, Allah says here,

فَعَصَوْاْ رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً

(And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe." As-Suddi said, "It means destructive."

## A Reminder about the Blessing of the Ship

Then, Allah says,

إِنَّا لَمَّا طَغَا الْمَآءُ

(Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn \`Abbas and others said, "The water rising beyond its boundary means it increased abundantly." This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing,

إِنَّا لَمَّا طَغَا الْمَآءُ حَمَلْنَـكُمْ فِى الْجَارِيَةِ

(Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water.

لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً

(That We might make it an admonition for you) The pronoun "it" here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, \`We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. ' This is as Allah says,

وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالاٌّنْعَـمِ مَا تَرْكَبُونَلِتَسْتَوُواْ عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ

(and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon) (43:12,13) And Allah said,

وَءَايَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِى الْفُلْكِ الْمَشْحُونِ \- وَخَلَقْنَا لَهُمْ مِّن مِّثْلِهِ مَا يَرْكَبُونَ

(And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.) (36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it." However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying,

وَتَعِيَهَآ أُذُنٌ وَعِيَةٌ

(and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn \`Abbas said, "This means an ear that is retentive and hearing." Qatadah said,

أُذُنٌ وَعِيَةٌ

(by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book." Ad-Dahhak said,

وَتَعِيَهَآ أُذُنٌ وَعِيَةٌ

(and that it might be retained by the retaining ears.) (69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect." And this is general concerning everyone who understands and retains.

surah_name_english: Al-Haqqah

surah_name_arab: الحاقة

surah_meaning: The Reality


ayah_text: What is the Inevitable Reality?

ayah_text_ar: مَا ٱلْحَآقَّةُ


ayah_text: And what can make you know what is the Inevitable Reality?

ayah_text_ar: وَمَآ أَدْرَىٰكَ مَا ٱلْحَآقَّةُ


ayah_text: Thamud and 'Aad denied the Striking Calamity.

ayah_text_ar: كَذَّبَتْ ثَمُودُ وَعَادٌۢ بِٱلْقَارِعَةِ


ayah_text: So as for Thamud, they were destroyed by the overpowering blast.

ayah_text_ar: فَأَمَّا ثَمُودُ فَأُهْلِكُوا۟ بِٱلطَّاغِيَةِ


ayah_text: And as for 'Aad, they were destroyed by a screaming, violent wind

ayah_text_ar: وَأَمَّا عَادٌ فَأُهْلِكُوا۟ بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ


ayah_text: Which Allah imposed upon them for seven nights and eight days in succession, so you would see the people therein fallen as if they were hollow trunks of palm trees.

ayah_text_ar: سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَـٰنِيَةَ أَيَّامٍ حُسُومًا فَتَرَى ٱلْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ


ayah_text: Then do you see of them any remains?

ayah_text_ar: فَهَلْ تَرَىٰ لَهُم مِّنۢ بَاقِيَةٍ


ayah_text: And there came Pharaoh and those before him and the overturned cities with sin.

ayah_text_ar: وَجَآءَ فِرْعَوْنُ وَمَن قَبْلَهُۥ وَٱلْمُؤْتَفِكَـٰتُ بِٱلْخَاطِئَةِ


ayah_text: And they disobeyed the messenger of their Lord, so He seized them with a seizure exceeding in severity.

ayah_text_ar: فَعَصَوْا۟ رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً


ayah_text: Indeed, when the water overflowed, We carried your ancestors in the sailing ship

ayah_text_ar: إِنَّا لَمَّا طَغَا ٱلْمَآءُ حَمَلْنَـٰكُمْ فِى ٱلْجَارِيَةِ


ayah_text: That We might make it for you a reminder and that a conscious ear would be conscious of it.

ayah_text_ar: لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَآ أُذُنٌ وَٰعِيَةٌ


ayah_text: Then when the Horn is blown with one blast

ayah_text_ar: فَإِذَا نُفِخَ فِى ٱلصُّورِ نَفْخَةٌ وَٰحِدَةٌ

ayah_tafsir:
## A Mention of the Horrors of the Day of Judgement

Allah informs of the horrors that will take place on the Day of Judgement. The first of these events is the blowing of fright (into the Trumpet), which will be followed by the blowing of destruction when everyone in the heavens and the earth will be struck down except whoever Allah wills. Then, after this will be the blowing of standing before the Lord of all that exists, and the resurrection, and the gathering. And this is that blowing. It is emphasized here that it is one blowing, because the command of Allah cannot be opposed or prevented, and it does not need to be repeated or stressed. Thus, Allah goes on to say,

وَحُمِلَتِ الاٌّرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَحِدَةً

(And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) meaning, they will be stretched out to the extent of the surface (of the earth) and the earth will change into something else other than the earth.

فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ

(Then on that Day shall the Event occur.) meaning, the Day of Judgement.

وَانشَقَّتِ السَّمَآءُ فَهِىَ يَوْمَئِذٍ وَاهِيَةٌ

(And the heaven will be rent asunder, for that Day it will be frail and torn up.) Ibn Jurayj said, "This is like Allah's statement,

وَفُتِحَتِ السَّمَآءُ فَكَانَتْ أَبْوَباً

(And the heaven shall be opened, it will become as gates.) (78:19) Ibn \`Abbas said, "It (the sky) will be torn apart and the Throne will be near it."

وَالْمَلَكُ عَلَى أَرْجَآئِهَآ

(And the angels will be on its sides,) The word Malak here is referring to the species of angels (all of them); meaning the angels collectively will be standing on the sides of the heavens. Ar-Rabi\` bin Anas said concerning Allah's statement,

وَالْمَلَكُ عَلَى أَرْجَآئِهَآ

(And the angels will be on its sides,) "This means that they will be standing on what has been ground to powder of the heavens looking at the people of the earth.'

## The Children of Adam being presented before Allah

Concerning the statement of Allah,

يَوْمَئِذٍ تُعْرَضُونَ لاَ تَخْفَى مِنكُمْ خَافِيَةٌ

(That Day shall you be brought to Judgement, not a secret of you will be hidden.) meaning, \`you will all be presented to the Knower of the secrets and private counsels. He is the One from Whom none of your affairs are hidden. He is the Knower of all things apparent, secret and hidden.' This is the reason that Allah says,

لاَ تَخْفَى مِنكُمْ خَافِيَةٌ

(not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa that the Messenger of Allah said,

«يُعْرَضُ النَّاسُ يَوْمَ الْقِيَامَةِ ثَلَاثَ عَرْضَاتٍ، فَأَمَّا عَرْضَتَانِ فَجِدَالٌ وَمَعَاذِيرُ، وَأَمَّا الثَّالِثَةُ فَعِنْدَ ذَلِكَ تَطِيرُ الصُّحُفُ فِي الْأَيْدِي فَآخِذٌ بِيَمِينِهِ وَآخِذٌ بِشِمالِه»

(The people will be exhibited three times on the Day of Judgement. The first two presentations will be (their) arguing and offering excuses. During the third presentation the pages (records) will fly into their hands. Some of them will receive the records in their right hands and some will receive them in their left hands.) Ibn Majah and At-Tirmidhi both recorded this Hadith.


ayah_text: And the earth and the mountains are lifted and leveled with one blow -

ayah_text_ar: وَحُمِلَتِ ٱلْأَرْضُ وَٱلْجِبَالُ فَدُكَّتَا دَكَّةً وَٰحِدَةً


ayah_text: Then on that Day, the Resurrection will occur,

ayah_text_ar: فَيَوْمَئِذٍ وَقَعَتِ ٱلْوَاقِعَةُ


ayah_text: And the heaven will split open, for that Day it is infirm.

ayah_text_ar: وَٱنشَقَّتِ ٱلسَّمَآءُ فَهِىَ يَوْمَئِذٍ وَاهِيَةٌ


ayah_text: And the angels are at its edges. And there will bear the Throne of your Lord above them, that Day, eight of them.

ayah_text_ar: وَٱلْمَلَكُ عَلَىٰٓ أَرْجَآئِهَا ۚ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَـٰنِيَةٌ


ayah_text: That Day, you will be exhibited for judgement; not hidden among you is anything concealed.

ayah_text_ar: يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنكُمْ خَافِيَةٌ


ayah_text: So as for he who is given his record in his right hand, he will say, "Here, read my record!

ayah_text_ar: فَأَمَّا مَنْ أُوتِىَ كِتَـٰبَهُۥ بِيَمِينِهِۦ فَيَقُولُ هَآؤُمُ ٱقْرَءُوا۟ كِتَـٰبِيَهْ

ayah_tafsir:
## The Happiness of the Person Who will receive His Book in His Right Hand and His Good Situation

Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgement and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets,

هَآؤُمُ اقْرَؤُاْ كِتَـبيَهْ

(Here! read my Record!) meaning, \`take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. \`Abdur-Rahman bin Zayd said, "The meaning of

هَآؤُمُ اقْرَؤُاْ كِتَـبيَهْ

(Here! read my Record!) is \`Here, read my Book.'... The suffix \`Um' is a grammatical addition." This is what he (\`Abdur-Rahman) said. It seems apparent that the suffix \`Um' means here \`you all.' Ibn Abi Hatim recorded that \`Abdullah bin \`Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgement and He will make his sins appear on the outside of his Book of Records. Then He will say to him, \`Did you do this' The servant will respond, \`Yes my Lord.' Then Allah will say to him, \`I will not expose you (or dishonor you) for it, for verily, I have forgiven you. ' The person will then say, \`Here (you all) read my Book!"'

إِنِّى ظَنَنتُ أَنِّى مُلَـقٍ حِسَابِيَهْ

(Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgement. In the Sahih, it is recorded from Ibn \`Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying,

«يُدْنِي اللهُ الْعَبْدَ يَوْمَ الْقِيَامَةِ فَيُقَرِّرُهُ بِذُنُوبِهِ كُلِّهَا، حَتْى إِذَا رَأَى أَنَّهُ قَدْ هَلَكَ قَالَ اللهُ تَعَالى: إِنِّي سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا وَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ، ثُمَّ يُعْطَى كِتَابَ حَسَنَاتِهِ بِيَمِينِهِ. وَأَمَّا الْكَافِرُ وَالْمُنَافِقُ فَيَقُولُ الْأَشْهَادُ

هَـؤُلاءِ الَّذِينَ كَذَبُواْ عَلَى رَبِّهِمْ أَلاَ لَعْنَةُ اللَّهِ عَلَى الظَّـلِمِينَ»

(Allah will bring the servant close (to Him) on the Day of Judgement and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today." Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.")) Allah's statement,

إِنِّى ظَنَنتُ أَنِّى مُلَـقٍ حِسَابِيَهْ

(Surely, I did believe that I shall meet my account!) means, \`I used to be certain in the worldly life that this day would definitely come.' This is as Allah says,

الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَـقُوا رَبِّهِمْ

((They are those) who are certain that they are going to meet their Lord.) (2:46) Allah then says,

فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ

(So he shall be in a life, well-pleasing.) (69:21) meaning, pleasant.

فِى جَنَّةٍ عَالِيَةٍ

(In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet said,

«إِنَّ الْجَنَّةَ مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض»

(Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says,

قُطُوفُهَا دَانِيَةٌ

(The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin \`Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed." More than one person has said this. Then Allah says,

كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ

(Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah said,

«اعْمَلُوا وَسَدِّدُوا وَقَارِبُوا، وَاعْلَمُوا أَنَّ أَحَدًا مِنْكُمْ لَنْ يُدْخِلَهُ عَمَلُهُ الْجَنَّة»

(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admited into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah" He replied,

«وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِيَ اللهُ بِرَحْمَةٍ مِنْهُ وَفَضْل»

(Not even me, except if Allah covers me with mercy from Himself and grace. )


ayah_text: Indeed, I was certain that I would be meeting my account."

ayah_text_ar: إِنِّى ظَنَنتُ أَنِّى مُلَـٰقٍ حِسَابِيَهْ


ayah_text: So he will be in a pleasant life -

ayah_text_ar: فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ


ayah_text: In an elevated garden,

ayah_text_ar: فِى جَنَّةٍ عَالِيَةٍ


ayah_text: Its fruit to be picked hanging near.

ayah_text_ar: قُطُوفُهَا دَانِيَةٌ


ayah_text: They will be told, "Eat and drink in satisfaction for what you put forth in the days past."

ayah_text_ar: كُلُوا۟ وَٱشْرَبُوا۟ هَنِيٓـًٔۢا بِمَآ أَسْلَفْتُمْ فِى ٱلْأَيَّامِ ٱلْخَالِيَةِ


ayah_text: But as for he who is given his record in his left hand, he will say, "Oh, I wish I had not been given my record

ayah_text_ar: وَأَمَّا مَنْ أُوتِىَ كِتَـٰبَهُۥ بِشِمَالِهِۦ فَيَقُولُ يَـٰلَيْتَنِى لَمْ أُوتَ كِتَـٰبِيَهْ

ayah_tafsir:
## The Bad Condition of Whoever is given His Record in His Left Hand

These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful.

وَأَمَّا مَنْ أُوتِىَ كِتَـبَهُ بِشِمَالِهِ فَيَقُولُ يلَيْتَنِى لَمْ أُوتَ كِتَـبِيَهْ \- وَلَمْ أَدْرِ مَا حِسَابِيَهْ \- يلَيْتَهَا كَانَتِ الْقَاضِيَةَ

((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...") Ad-Dahhak said, "Meaning a death which is not followed by any life." Likewise said Muhammad bin Ka\`b, Ar-Rabi\` and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him."

مَآ أَغْنَى عَنِّى مَالِيَهْ \- هَلَكَ عَنِّى سُلْطَـنِيَهْ

(My wealth has not availed me; my power has gone from me.) means, \`my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says,

خُذُوهُ فَغُلُّوهُ \- ثُمَّ الْجَحِيمَ صَلُّوهُ

(Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said,

ثُمَّ فِى سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعاً فَاْسْلُكُوهُ

(Then fasten him on a chain whereof the length is seventy cubits!) Ka\`b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world." Al-\`Awfi reported that Ibn \`Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel." Ibn Jurayj reported that Ibn \`Abbas said,

فَاْسْلُكُوهُ

(Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted." Al-\`Awfi reported from Ibn \`Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet." Imam Ahmad recorded from \`Abdullah bin \`Amr that the Messenger of Allah said,

«لَوْ أَنَّ رَصَاصَةً مِثْلَ هذِهِ وأشار إلى جُمْجُمَةٍ أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا أَوْ أَصْلَهَا»

(If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan." Concerning Allah's statement,

إِنَّهُ كَانَ لاَ يُؤْمِنُ بِاللَّهِ الْعَظِيمِ \- وَلاَ يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ

(Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet was (in his last moments) near death he said,

«الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُم»

(The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says,

فَلَيْسَ لَهُ الْيَوْمَ هَـهُنَا حَمِيمٌ \- وَلاَ طَعَامٌ إِلاَّ مِنْ غِسْلِينٍ \- لاَّ يَأْكُلُهُ إِلاَّ الْخَـطِئُونَ

(So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire." Ar-Rabi\` and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell." Shabib bin Bishr reported from \`Ikrimah that Ibn \`Abbas said, \`Ghislin will be the blood and fluid that will flow from their flesh." \`Ali bin Abi Talhah reported from Ibn \`Abbas that he said, \`Ghislin is the pus of the people of the Hellfire."


ayah_text: And had not known what is my account.

ayah_text_ar: وَلَمْ أَدْرِ مَا حِسَابِيَهْ


ayah_text: I wish my death had been the decisive one.

ayah_text_ar: يَـٰلَيْتَهَا كَانَتِ ٱلْقَاضِيَةَ


ayah_text: My wealth has not availed me.

ayah_text_ar: مَآ أَغْنَىٰ عَنِّى مَالِيَهْ ۜ


ayah_text: Gone from me is my authority."

ayah_text_ar: هَلَكَ عَنِّى سُلْطَـٰنِيَهْ


ayah_text: Allah will say, "Seize him and shackle him.

ayah_text_ar: خُذُوهُ فَغُلُّوهُ


ayah_text: Then into Hellfire drive him.

ayah_text_ar: ثُمَّ ٱلْجَحِيمَ صَلُّوهُ


ayah_text: Then into a chain whose length is seventy cubits insert him."

ayah_text_ar: ثُمَّ فِى سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَٱسْلُكُوهُ


ayah_text: Indeed, he did not used to believe in Allah, the Most Great,

ayah_text_ar: إِنَّهُۥ كَانَ لَا يُؤْمِنُ بِٱللَّهِ ٱلْعَظِيمِ


ayah_text: Nor did he encourage the feeding of the poor.

ayah_text_ar: وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ


ayah_text: So there is not for him here this Day any devoted friend

ayah_text_ar: فَلَيْسَ لَهُ ٱلْيَوْمَ هَـٰهُنَا حَمِيمٌ


ayah_text: Nor any food except from the discharge of wounds;

ayah_text_ar: وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ


ayah_text: None will eat it except the sinners.

ayah_text_ar: لَّا يَأْكُلُهُۥٓ إِلَّا ٱلْخَـٰطِـُٔونَ


ayah_text: So I swear by what you see

ayah_text_ar: فَلَآ أُقْسِمُ بِمَا تُبْصِرُونَ

ayah_tafsir:
## The Qur'an is the Speech of Allah

Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says,

فَلاَ أُقْسِمُ بِمَا تُبْصِرُونَ \- وَمَا لاَ تُبْصِرُونَ \- إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ

(So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad . Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said,

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

(Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.) (81:19-21) And here, it refers to Jibril. Then Allah says,

وَمَا صَـحِبُكُمْ بِمَجْنُونٍ

(and your companion is not a madman. ) (81:22) meaning, Muhammad .

وَلَقَدْ رَءَاهُ بِالاٍّفُقِ الْمُبِينِ

(And indeed he saw him in the clear horizon.) (81:23) meaning, Muhammad saw Jibril in his true form in which Allah created him.

وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ

(And he is not Danin with the Unseen.) (81:24) meaning, suspicious.

وَمَا هُوَ بِقَوْلِ شَيْطَـنٍ رَّجِيمٍ

(And it (the Qur'an) is not he word of the outcast Shaytan.) (81:25) This is similar to what is being said here.

وَمَا هُوَ بِقَوْلِ شَاعِرٍ قَلِيلاً مَّا تُؤْمِنُونَ \- وَلاَ بِقَوْلِ كَاهِنٍ قَلِيلاً مَّا تَذَكَّرُونَ

(It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad ). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says,

تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ

(This is the revelation sent down from the Lord of all that exists.)


ayah_text: And what you do not see

ayah_text_ar: وَمَا لَا تُبْصِرُونَ


ayah_text: That indeed, the Qur'an is the word of a noble Messenger.

ayah_text_ar: إِنَّهُۥ لَقَوْلُ رَسُولٍ كَرِيمٍ


ayah_text: And it is not the word of a poet; little do you believe.

ayah_text_ar: وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَّا تُؤْمِنُونَ


ayah_text: Nor the word of a soothsayer; little do you remember.

ayah_text_ar: وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ


ayah_text: It is a revelation from the Lord of the worlds.

ayah_text_ar: تَنزِيلٌ مِّن رَّبِّ ٱلْعَـٰلَمِينَ


ayah_text: And if Muhammad had made up about Us some false sayings,

ayah_text_ar: وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ ٱلْأَقَاوِيلِ

ayah_tafsir:
## If the Prophet forged anything against Allah, then Allah would punish Him

Allah says,

وَلَوْ تَقَوَّلَ عَلَيْنَا

(And if he had forged a false saying concerning Us,) meaning, \`if Muhammad forged something against Us, as they claim, and added or removed anything from the Message, or said anything from himself while attributing it to Us, then We would surely be swift in punishing him. And of course, Muhammad did not do any of this (as the disbelievers claimed).' Thus, Allah says,

لأَخَذْنَا مِنْهُ بِالْيَمِينِ

(We surely would have seized him by his right hand,) It has been said that this means, \`We would seize him by the right hand because it is more stronger in grabbing.'

ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ

(And then We certainly would have cut off Al-Watin from him,) Ibn \`Abbas said, "It (Al-Watin) refers to the artery of the heart, and it is the vein that is attached to the heart." This has also been said by \`Ikrimah, Sa\`id bin Jubayr, Al-Hakim, Qatadah, Ad-Dahhak, Muslim Al-Batin and Abu Sakhr Humayd bin Ziyad. Muhammad bin Ka\`b said, "It (Al-Watin) is the heart, its blood, and whatever is near it." Concerning Allah's statement,

فَمَا مِنكُم مِّنْ أَحَدٍ عَنْهُ حَـجِزِينَ

(And none of you could have prevented it from him.) means, \`none of you would be able to come between Us and him if We wanted to do any of this to him.' The meaning behind all of this is to say that he (Muhammad ) is truthful, righteous and guided because Allah determined what he is to convey from Him, and Allah helps him with fantastic miracles and definite proofs. Then Allah says,

وَإِنَّهُ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ

(And verily, this (Qur'an) is a Reminder for those who have Taqwa.) meaning, the Qur'an. This is just as Allah says,

قُلْ هُوَ لِلَّذِينَ ءَامَنُواْ هُدًى وَشِفَآءٌ وَالَّذِينَ لاَ يُؤْمِنُونَ فِى ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى

(Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them.") Then Allah says,

وَإِنَّا لَنَعْلَمُ أَنَّ مِنكُم مُّكَذِّبِينَ

(And verily, We know that there are some among you that deny (this Qur'an). ) meaning, with this explanation and clarification, there will still be among you those who reject the Qur'an. Then Allah says,

وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَـفِرِينَ

(And indeed it (this Qur'an) will be an anguish for the disbelievers (on the Day of Resurrection).) Ibn Jarir said, "And verily this rejection will be anguish for the disbelievers on the Day of Judgement." He (Ibn Jarir) also mentioned a similar statement from Qatadah. It is possible that the meaning of the pronoun (it) may also refer to the Qur'an, in which case the verse would mean that the Qur'an and belief in it are a cause of anguish for the disbelievers. This is as Allah says,

كَذَلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ لاَ يُؤْمِنُونَ بِهِ

(Thus have We caused it (the denial of the Qur'an) to enter the hearts of the criminals. They will not believe in it.) (26:200,201) And Allah said,

وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ

(And a barrier will be set between them and that which they desire) (34:54). Therefore, Allah says here,

وَإِنَّهُ لَحَقُّ الْيَقِينِ

(And verily, it (this Qur'an) is an absolute truth with certainty.) meaning, the right and truthful news in which there is no doubt, suspicion or confusion. Then Allah says,

فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ

(So glorify the Name of your Lord, the Most Great.) meaning, He Who sent down this magnificent Qur'an. This is the end of the explanation (Tafsir) of Surat Al-Haqqah. And to Allah belong all praise and blessings.


ayah_text: We would have seized him by the right hand;

ayah_text_ar: لَأَخَذْنَا مِنْهُ بِٱلْيَمِينِ


ayah_text: Then We would have cut from him the aorta.

ayah_text_ar: ثُمَّ لَقَطَعْنَا مِنْهُ ٱلْوَتِينَ


ayah_text: And there is no one of you who could prevent Us from him.

ayah_text_ar: فَمَا مِنكُم مِّنْ أَحَدٍ عَنْهُ حَـٰجِزِينَ


ayah_text: And indeed, the Qur'an is a reminder for the righteous.

ayah_text_ar: وَإِنَّهُۥ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ


ayah_text: And indeed, We know that among you are deniers.

ayah_text_ar: وَإِنَّا لَنَعْلَمُ أَنَّ مِنكُم مُّكَذِّبِينَ


ayah_text: And indeed, it will be a cause of regret upon the disbelievers.

ayah_text_ar: وَإِنَّهُۥ لَحَسْرَةٌ عَلَى ٱلْكَـٰفِرِينَ


ayah_text: And indeed, it is the truth of certainty.

ayah_text_ar: وَإِنَّهُۥ لَحَقُّ ٱلْيَقِينِ


ayah_text: So exalt the name of your Lord, the Most Great.

ayah_text_ar: فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ


ayah_text: A supplicant asked for a punishment bound to happen

ayah_text_ar: سَأَلَ سَآئِلٌۢ بِعَذَابٍ وَاقِعٍ

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## A Request to hasten the Day of Judgement

سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ

(A questioner asked concerning a torment about to befall) This Ayah contains an assumed meaning that is alluded to by the letter "Ba". It is as though it is saying, a questioner requested to hasten on the torment that is about to fall. It is similar to Allah's statement,

وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَن يُخْلِفَ اللَّهُ وَعْدَهُ

(And they ask you to hasten on the torment! And Allah fails not His promise.) (22:47) meaning, that its torment will occur and there is no avoiding it. Al-\`Awfi reported from Ibn \`Abbas concerning the Ayah,

سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ

(A questioner asked concerning a torment about to befall) "That is the questioning of the disbelievers about the torment of Allah and it will occur to them." Ibn Abi Najih reported from Mujahid that he said concerning Allah's statement

سَأَلَ سَآئِلٌ

(A questioner asked), "A person called out (requesting) for the torment that will occur in the Hereafter to happen." Then he said, "This is their saying,

اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَآءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ

(O Allah! If this is indeed the truth from you, then rain down stones on us from the sky or bring on us a painful torment.)" (8:32) Allah's statement,

وَاقِعٍلِلْكَـفِرِينَ

(about to befall (Waqi\`) upon the disbelievers,) means, it is waiting in preparation for the disbelievers. Ibn \`Abbas said, "Waqi\` means coming."

لَيْسَ لَهُ دَافِعٌ

(which non can avert) meaning, there is no one who can repel it if Allah wants it to happen. Thus, Allah says,

مِّنَ اللَّهِ ذِي الْمَعَارِجِ

(From Allah, the Lord of the ways of ascent (Al-Ma\`arij).)

## The Tafsir of "Lord of the ways of ascent

\`Ali bin Abi Talhah reported from Ibn \`Abbas, "Lord of the ways of ascent means loftiness and abundance." Mujahid said, "Lord of the ways of ascent means the ways of ascension into the heavens." Concerning Allah's statement,

تَعْرُجُ الْمَلَـئِكَةُ وَالرُّوحُ إِلَيْهِ

(The angels and the Ruh Ta\`ruju to Him) \`Abdur-Razzaq reported from Ma\`mar from Qatadah that Ta\`ruju means to ascend. In reference to the Ruh, Abu Salih said, "They are creatures from the creation of Allah that resemble humans but they are not humans." It could be that here it means Jibril, and this is a way of connecting the specific to the general (other angels). It could also be referring to the name of the souls (Arwah) of the Children of Adam (humans). For verily, when they (the human souls) are taken at death, they are lifted up to the heavens just as the Hadith of Al-Bara' proves.

## The Meaning of "a Day the measure whereof is fifty thousand years

Concerning Allah's statement,

فِى يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

(in a Day the measure whereof is fifty thousand years.) This refers to the Day of Judgement. Ibn Abi Hatim recorded from Ibn \`Abbas that he said concerning the Ayah,

فِى يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

(in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement." The chain of narration of this report (to Ibn \`Abbas) is authentic. Ath-Thawri reported from Simak bin Harb from \`Ikrimah that he said concerning this verse, "It is the Day of Judgement." Ad-Dahhak and Ibn Zayd both said the same. \`Ali bin Abi Talhah reported from Ibn \`Abbas concerning the Ayah,

تَعْرُجُ الْمَلَـئِكَةُ وَالرُّوحُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

(The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement that Allah has made to be the measure of fifty thousand years for the disbelievers. " Many Hadiths have been reported with this same meaning. Imam Ahmad recorded from Abu \`Umar Al-Ghudani that he said, "I was with Abu Hurayrah when a man from Bani \`Amir bin Sa\`sa\`ah passed and it was said: \`This man is the wealthiest man of Bani \`Amir.' So Abu Hurayrah said, \`Bring him back to me.' So they brought the man back to Abu Hurayrah. Then Abu Hurayrah said, \`I have been informed that you are a man of great wealth.' The man from Bani \`Amir replied, \`Yes, by Allah. I have one hundred red-colored camels, one hundred brown-colored camels...' and so on he counted numerous colored camels, the races of the slaves and the types of fetters for his horses that he owned. So Abu Hurayrah said, \`Beware of the hooves of the camels and the cloven hooves of the cattle.' He continued repeating that to him until the color of the man began to change. Then the man said, \`O Abu Hurayrah what is this' Abu Hurayrah replied, \`I heard the Messenger of Allah say,

«مَنْ كَانَتْ لَهُ إِبِلٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا»

(Whoever has camels and does not give their due (Zakah) in their Najdah and their Risl...) We interrupted saying, \`O Messenger of Allah! What is their Najdah and Risl' He said,

«فِي عُسْرِهَا وَيُسْرِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ، ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ بِأَخْفَافِهَا، فَإِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا فِي يَوْم كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتْى يُقْضَى بَيْنَ النَّاسِ فَيَرَى سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ بَقَرٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ،ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ، فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ، إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ حَتْى يُقْضَى بَيْنَ النَّاسِ فَيَرَى سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ غَنَمٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَسْمَنِهِ وَآشَرِهِ حَتْى يُبْطَحَ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتْى يُقْضَى بَيْنَ النَّاسِ فَيَرَى سَبِيلَه»

(It is their difficulty and their ease, for verily, they will come on the Day of Resurrection healthier than before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him with their hooves. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he had cows that he did not pay the Zakah in their ease and their difficult times, then they will come on the Day of Judgement healthier than they were before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has cloven hooves will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he has any sheep that he does not pay the due Zakah in their difficulty and their ease, then they will come on the Day of Judgement healthier than they were before. They will be more (in number) fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has a cloven hoof will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell).) Then, the man from Bani \`Amir said, \`What is the due of the camel, O Abu Hurayrah' Abu Hurayrah said, \`It is that you give (in your Zakah payment) from your most valuable camels, that you lend a milking she-camel, that you lend your mount for riding, that you give the milk (to the people) for drinking, and you lend the male camel for breeding."' This Hadith was also recorded by Abu Dawud and An-Nasa'i.

## A Different Version of this Hadith

Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah said,

«مَا مِنْ صَاحِبِ كَنْزٍ لَا يُؤَدِّي حَقَّهُ إِلَّا جُعِلَ صَفَائِحَ، يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ، فَتُكْوَى بِهَا جَبْهَتُهُ وَجَنْبُهُ وَظَهْرُهُ، حَتْى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْم كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ، ثُمَّ يَرَى سَبِيلَهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّار»

(There is not any owner of treasure who does not pay its due except that it will be made into heated metal plates and branded upon him in the fire of Hell. His forehead, side and back will be scorched with these metal plates. This will continue until Allah judges between His servants on a Day whose measure is fifty thousand years of what you count. Then he will see his path, either to Paradise or to the Fire.) Then he (Abu Hurayrah) mentions the rest of the Hadith about the sheep and camels just as mentioned before. In this narration (of Ahmad) the Prophet also added,

«الْخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْر»

(The horse is for three (on the Day of Judgement): for one man it is a reward, for another man it is a shield (protection), and upon another man it is a burden.) And the Hadith continues. Muslim also recorded this Hadith in its entirety even though Al-Bukhari did not mention it. The intent behind mentioning this here is the Prophet's statement,

«حَتْى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَة»

(Until Allah judges between His servants on a day whose measurement is fifty thousand years.)

## Instructing the Prophet to have Patience Then

Allah says,

فَاصْبِرْ صَبْراً جَمِيلاً

(So be patient, with a good patience.) meaning, \`be patient, O Muhammad, with your people's rejection and their seeking to hasten the torment since they think it will not occur.' Allah says in another Ayah,

يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا وَالَّذِينَ ءَامَنُواْ مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ

(Those who believe not therein seek to hasten it, while those believe are fearful of it, and know that it is the very truth.) (42:18) Thus, Allah says,

إِنَّهُمْ يَرَوْنَهُ بَعِيداً

(Verily, they see it (the torment) afar off.) meaning, the happening of the torment and the establishment of the Hour (Day of Judgement). The disbelievers see this as something that is farfetched. The word "Ba\`id" here means that which is impossible to occur.

وَنَرَاهُ قَرِيباً

(But We see it (quite) near.) meaning, the believers believe that its occurrence is near, even though its time of occurrence is unknown and no one knows when it will be except Allah. All of what is approaching then it is near and it will definitely happen.

surah_name_english: Al-Ma'arij

surah_name_arab: المعارج

surah_meaning: The Ascending Stairways


ayah_text: To the disbelievers; of it there is no preventer.

ayah_text_ar: لِّلْكَـٰفِرِينَ لَيْسَ لَهُۥ دَافِعٌ


ayah_text: It is from Allah, owner of the ways of ascent.

ayah_text_ar: مِّنَ ٱللَّهِ ذِى ٱلْمَعَارِجِ


ayah_text: The angels and the Spirit will ascend to Him during a Day the extent of which is fifty thousand years.

ayah_text_ar: تَعْرُجُ ٱلْمَلَـٰٓئِكَةُ وَٱلرُّوحُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُۥ خَمْسِينَ أَلْفَ سَنَةٍ


ayah_text: So be patient with gracious patience.

ayah_text_ar: فَٱصْبِرْ صَبْرًا جَمِيلًا


ayah_text: Indeed, they see it as distant,

ayah_text_ar: إِنَّهُمْ يَرَوْنَهُۥ بَعِيدًا


ayah_text: But We see it as near.

ayah_text_ar: وَنَرَىٰهُ قَرِيبًا