ayah_text: And that to your Lord is the finality

ayah_text_ar: وَأَنَّ إِلَىٰ رَبِّكَ ٱلْمُنتَهَىٰ

ayah_tafsir:
## Some Attributes of the Lord, that He returns Man as He originated Him, and some of what He does with His Servants

Allah the Exalted said,

وَأَنَّ إِلَى رَبِّكَ الْمُنتَهَى

(And that to your Lord is the End.) meaning, the return of everything on the Day of Resurrection. Ibn Abi Hatim recorded that \`Amr bin Maymun Al-Awdi said, "Once, Mu\`adh bin Jabal stood up among us and said, \`O Children of Awd! I am the emissary of Allah's Messenger to you; know that the Return is to Allah, either to Paradise or the Fire."' Allah's statement,

وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَى

(And that it is He Who makes you laugh, and makes you weep.) means that He created in His creatures the ability to laugh or weep and the causes for each of these opposites,

وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا

(And that it is He Who causes death and gives life.) In a similar statement, Allah said,

الَّذِى خَلَقَ الْمَوْتَ وَالْحَيَوةَ

(Who has created death and life.)(67:2) Allah said,

وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى \- مِن نُّطْفَةٍ إِذَا تُمْنَى

(And that He creates the pairs, male and female. From Nutfah when it is emitted.) as He said:

أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى \- أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى \- ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى \- فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى \- أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى

(Does man think that he will be left neglected Was he not a Nutfah Then he became an \`Alaqah (something that clings); then (Allah) shaped and fashioned (him) in due proportion. And made of him two sexes, male and female. Is not He (Allah) able to give life to the dead)(75:36-40) Allah the Exalted said,

وَأَنَّ عَلَيْهِ النَّشْأَةَ الاٍّخْرَى

(And that upon Him is another bringing forth.) meaning, just as He first originated creation, He is able to bring it back to life, resurrecting it for the Day of Judgement,

وَأَنَّهُ هُوَ أَغْنَى وَأَقْنَى

(And that it is He Who Aghna (gives much) and Aqna (a little).) It is Allah Who gives wealth to His servants and this wealth remains with them. This means they are able to use it to their benefit, is this out of the completeness of His favor. Most of the statements of the scholars of Tafsir revolve around this meaning, such as those from Abu Salih, Ibn Jarir and others. Mujahid said that,

أَغْنَى

(Aghna) meaning: He gives wealth.

وَأَقْنَى

(Aqna) meaning: He gives servants. Similar was said by Qatadah. Ibn \`Abbas and Mujahid said;

أَغْنَى

(Aghna) means: He granted; while,

وَأَقْنَى

(Aqna) means: He gave contentment.

وَأَنَّهُ هُوَ رَبُّ الشِّعْرَى

(And that He is the Lord of Ash-Shi\`ra.) Ibn \`Abbas, Mujahid, Qatadah and Ibn Zayd said about Ash-Shi\`ra that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship.

وَأَنَّهُ أَهْلَكَ عَاداً الاٍّولَى

(And that it is He Who destroyed the former \`Ad) the people of Hud. They are the descendants of \`Ad, son of Iram, son of Sam, son of Nuh. As Allah the Exalted said,

أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ \- إِرَمَ ذَاتِ الْعِمَادِ \- الَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى الْبِلَـدِ

(Saw you not how your Lord dealt with \`Ad. Of Iram, with the lofty pillars, the like of which were not created in the land)(89:6-8) The people of \`Ad were among the strongest, fiercest people and the most rebellious against Allah the Exalted and His Messenger. Allah destroyed them,

بِرِيحٍ صَرْصَرٍ عَاتِيَةٍسَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَـنِيَةَ أَيَّامٍ حُسُوماً

(By a furious violent wind! Which Allah imposed in them for seven nights and eight days in succession.)(69:6-7) Allah's statement,

وَثَمُودَ فَمَآ أَبْقَى

(And Thamud. He spared none), declares that He destroyed them all and spared none of them,

وَقَوْمَ نُوحٍ مِّن قَبْلُ

(And the people of Nuh aforetime.) before \`Ad and Thamud,

إِنَّهُمْ كَانُواْ هُمْ أَظْلَمَ وَأَطْغَى

(Verily, they were more unjust and more rebellious and transgressing.) more unjust in disobeying Allah than those who came after them,

وَالْمُؤْتَفِكَةَ أَهْوَى

(And He destroyed the overthrown cities.) meaning, the cities (of Sodom and Gomorrah) to which Prophet Lut was sent. Allah turned their cities upside down over them and sent on them stones of Sijjil. Allah's statement that whatever has covered it, has covered it, is like the case with the stones of Sijjil that He sent on them,

وَأَمْطَرْنَا عَلَيْهِم مَّطَراً فَسَآءَ مَطَرُ الْمُنذَرِينَ

(And We rained on them a rain (of torment). And how evil was the rain of those who had been warned!)(26:173) Allah said,

فَبِأَىِّ آلاءِ رَبِّكَ تَتَمَارَى

(Then which of the graces of your Lord will you doubt) meaning, \`which of Allah's favors for you, O man, do you doubt,' according to Qatadah. Ibn Jurayj said that the Ayah,

فَبِأَىِّ آلاءِ رَبِّكَ تَتَمَارَى

(Then which of the graces of your Lord will you doubt), is directed towards the Prophet saying: "O Muhammad!" However, the first ex- planation is better, and it is the meaning that Ibn Jarir preferred.


ayah_text: And that it is He who makes one laugh and weep

ayah_text_ar: وَأَنَّهُۥ هُوَ أَضْحَكَ وَأَبْكَىٰ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_name_english: An-Najm

surah_name_arab: النجم

surah_revelation_place: Mecca

surah_meaning: The Star

surah_type: meccan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: And that it is He who causes death and gives life

ayah_text_ar: وَأَنَّهُۥ هُوَ أَمَاتَ وَأَحْيَا


ayah_text: And that He creates the two mates - the male and female -

ayah_text_ar: وَأَنَّهُۥ خَلَقَ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰ


ayah_text: From a sperm-drop when it is emitted

ayah_text_ar: مِن نُّطْفَةٍ إِذَا تُمْنَىٰ


ayah_text: And that incumbent upon Him is the next creation

ayah_text_ar: وَأَنَّ عَلَيْهِ ٱلنَّشْأَةَ ٱلْأُخْرَىٰ


ayah_text: And that it is He who enriches and suffices

ayah_text_ar: وَأَنَّهُۥ هُوَ أَغْنَىٰ وَأَقْنَىٰ


ayah_text: And that it is He who is the Lord of Sirius

ayah_text_ar: وَأَنَّهُۥ هُوَ رَبُّ ٱلشِّعْرَىٰ


ayah_text: And that He destroyed the first people of 'Aad

ayah_text_ar: وَأَنَّهُۥٓ أَهْلَكَ عَادًا ٱلْأُولَىٰ


ayah_text: And Thamud - and He did not spare them -

ayah_text_ar: وَثَمُودَا۟ فَمَآ أَبْقَىٰ


ayah_text: And the people of Noah before. Indeed, it was they who were even more unjust and oppressing.

ayah_text_ar: وَقَوْمَ نُوحٍ مِّن قَبْلُ ۖ إِنَّهُمْ كَانُوا۟ هُمْ أَظْلَمَ وَأَطْغَىٰ


ayah_text: And the overturned towns He hurled down

ayah_text_ar: وَٱلْمُؤْتَفِكَةَ أَهْوَىٰ


ayah_text: And covered them by that which He covered.

ayah_text_ar: فَغَشَّىٰهَا مَا غَشَّىٰ


ayah_text: Then which of the favors of your Lord do you doubt?

ayah_text_ar: فَبِأَىِّ ءَالَآءِ رَبِّكَ تَتَمَارَىٰ


ayah_text: This Prophet is a warner like the former warners.

ayah_text_ar: هَـٰذَا نَذِيرٌ مِّنَ ٱلنُّذُرِ ٱلْأُولَىٰٓ

ayah_tafsir:
## A Warning and Exhortation, the Order to prostrate and to be humble

Allah said,

هَـذَا نَذِيرٌ

(This is a warner) in reference to Muhammad ,

مِّنَ النُّذُرِ الاٍّوْلَى

(from the warners of old.) means, just like the warners of old, he was sent as a Messenger as they were sent as Messengers. Allah the Exalted said,

قُلْ مَا كُنتُ بِدْعاً مِّنَ الرُّسُلِ

(Say: "I am not a new thing among the Messengers.")(46:9) Allah said;

أَزِفَتِ الاٌّزِفَةُ

(The Azifah draws near.) that which is near, the Day of Resurrection, has drawn nearer,

لَيْسَ لَهَا مِن دُونِ اللَّهِ كَاشِفَةٌ

(None besides Allah can avert it.) no one besides Allah can prevent it from coming, nor does anyone know when it will come, except Him. The warner is eager to convey his knowledge of the imminence of a calamity, so that it does not befall those to whom he is a warner. As He said;

إِنِّينَذِيرٌ لَّكُمْ بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ

(He is only a warner to you in face of a severe torment.) (34:46) And in the Hadith:

«أَنَا النَّذِيرُ الْعُرْيَان»

(I am the naked warner,) meaning, I was in such a hurry to warn against the evil I saw coming, that I did not wear anything. In this case, one rushes to warn his people in such haste that he will be naked. This meaning befits the meaning of the A0yah,

أَزِفَتِ الاٌّزِفَةُ

(the Azifah draws near.), in reference to the nearing Day of Resurrection. Allah said in the beginning of the Surah:

اقْتَرَبَتِ السَّاعَةُ

(The Hour has drawn near.)(54:1) Imam Ahmad recorded that Sahl bin Sa\`d said that the Messenger of Allah said,

«إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّمَا مَثَلُ مُحَقَّرَاتِ الذُّنُوبِ كَمَثَلِ قَوْمٍ نَزَلُوا بِبَطْنِ وَادٍ، فَجَاءَ ذَا بِعُودٍ وَجَاءَ ذَا بِعُودٍ، حَتْى أَنْضَجُوا خُبْزَتَهُمْ، وَإِنَّ مُحَقَّرَاتِ الذُّنُوبِ، مَتَى يُؤْخَذُ بِهَا صَاحِبُهَا، تُهْلِكُه»

(Beware of small sins! The example of the effect of small sin is that of people who settled near the bottom of a valley. One of them brought a piece of wood, and another brought another piece of wood, until they cooked their bread! Verily, small sins will destroy its companion, if one is held accountable for them.) Allah the Exalted admonishes the idolators because they hear the Qur'an, yet they turn away from it in heedless play,

تَعْجَبُونَ

(wonder) doubting that it is true.

وَتَضْحَكُونَ

(And you laugh) in jest and mock at it,

وَلاَ تَبْكُونَ

(and weep not,) just as those who believe in it weep,

وَيَخِرُّونَ لِلاٌّذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا

(And they fall down on their faces weeping and it increases their humility.)(17:109) Allah said;

وَأَنتُمْ سَـمِدُونَ

(While you are Samidun.) Sufyan Ath-Thawri reported that his father narrated that Ibn \`Abbas said about Samidun, "Singing; in Yemenite dialect \`Ismid for us' means \`Sing for us."' \`Ikrimah said something similar. In another narration from Ibn \`Abbas, he said that,

سَـمِدُونَ

(Samidun) means, "Turning away." Similar was reported from Mujahid and \`Ikrimah. Allah the Exalted ordered His servants to prostrate to Him, worship Him according to the way of His Messenger, and to fulfill the requirement of Tawhid and sincerity,

فَاسْجُدُواْ لِلَّهِ وَاعْبُدُواْ

(So fall you down in prostration to Allah and worship Him.) meaning, with submission, sincerity, and Tawhid. Al-Bukhari recorded that Abu Ma\`mar said that \`Abdul-Warith said that Ayyub said that \`Ikrimah said that, Ibn \`Abbas said, "The Prophet prostrated upon reciting An-Najm and the Muslims, idolators, Jinns and mankind who were present prostrated along with him." Only Muslim collected this Hadith. Imam Ahmad recorded that Al-Muttalib bin Abi Wada\`ah said, "While in Makkah, the Messenger of Allah once recited Surat An-Najm, then prostrated along with all those who were with him at the time. I raised my head, however, and I refused to prostrate." Al-Muttalib had not embraced Islam yet, but ever since he became Muslim, he would never hear anyone recite this Surah until the end, without prostrating with whomever was prostrating after reciting it. An-Nasa'i also collected this Hadith in the Book of Al-Bukhari, excluding prayer in his Sunan. This is the end of the Tafsir of Surat An-Najm. All praise and thanks are due to Allah.


ayah_text: The Approaching Day has approached.

ayah_text_ar: أَزِفَتِ ٱلْـَٔازِفَةُ


ayah_text: Of it, from those besides Allah, there is no remover.

ayah_text_ar: لَيْسَ لَهَا مِن دُونِ ٱللَّهِ كَاشِفَةٌ


ayah_text: Then at this statement do you wonder?

ayah_text_ar: أَفَمِنْ هَـٰذَا ٱلْحَدِيثِ تَعْجَبُونَ


ayah_text: And you laugh and do not weep

ayah_text_ar: وَتَضْحَكُونَ وَلَا تَبْكُونَ


ayah_text: While you are proudly sporting?

ayah_text_ar: وَأَنتُمْ سَـٰمِدُونَ


ayah_text: So prostrate to Allah and worship Him.

ayah_text_ar: فَٱسْجُدُوا۟ لِلَّهِ وَٱعْبُدُوا۟ ۩


ayah_text: The Hour has come near, and the moon has split in two.

ayah_text_ar: ٱقْتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلْقَمَرُ

ayah_tafsir:
## Which was revealed in Makkah

The Hadith of Abu Waqid preceded, in which it is mentioned that the Messenger of Allah would recite Surah Qaf (chapter 53) and Iqtarabat As-Sa\`ah (Al-Qamar, chapter 54), during (the \`Id Prayers of) Al-Adha and Al-Fitr. The Prophet used to recite these two Surahs during major gatherings and occasions because they contain Allah's promises and warnings, and information about the origin of creation, Resurrection, Tawhid, the affirmation of prophethood, and so forth among the great objectives.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## The Hour draws near; the cleaving of the Moon

Allah informs about the approach of the Last Hour and the imminent end and demise of the world,

أَتَى أَمْرُ اللَّهِ فَلاَ تَسْتَعْجِلُوهُ

(The Event ordained by Allah will come to pass, so seek not to hasten it.)(16:1),

اقْتَرَبَ لِلنَّاسِ حِسَـبُهُمْ وَهُمْ فِى غَفْلَةٍ مُّعْرِضُونَ

(Draws near for mankind their reckoning, while they turn away in heedlessness.)(21:1)

## Hadiths about the Last Hour

There are several Hadiths with this meaning. Al-Hafiz Abu Bakr Al-Bazzar recorded that Anas said that one day, when the sun was about to set, the Messenger of Allah gave a speech to his Companions, saying,

«وَالَّذِي نَفْسِي بِيَدِهِ مَا بَقِيَ مِنَ الدُّنْيَا فِيمَا مَضَى مِنْهَا إِلَّا كَمَا بَقِيَ مِنْ يَوْمِكُمْ هذَا فِيمَا مَضَى مِنْه»

(By He in Whose Hand is my soul! Not much of this world is left compared to what has already passed of it, except as much as what is left in this day of yours compared to what has already passed of it.) Anas said, "We could only see a small part of the setting sun at the time." Another Hadith that supports and explains the above Hadith is recorded by Imam Ahmad that \`Abdullah bin \`Umar said, "We were sitting with the Prophet while the sun was rising above Qu\`ayqa\`an, after \`Asr. He said,

«مَا أَعْمَارُكُمْ فِي أَعْمَارِ مَنْ مَضَى إِلَّا كَمَا بَقِيَ مِنَ النَّهَارِ فِيمَا مَضَى»

(What remains of your time, compared to what has passed, is as long as what remains of this day compared to what has passed of it.)" Imam Ahmad recorded that Sahl bin Sa\`d said that he heard the Messenger of Allah say,

«بُعِثْتُ أَنَا وَالسَّاعَةُ هكَذَا»

(I was sent like this with the Last Hour.) and he pointed with his middle and index finger. The Two Sahihs also recorded this Hadith. Imam Ahmad recorded that Wahb As-Suwa'i said that the Messenger of Allah said,

«بُعِثْتُ أَنَا وَالسَّاعَةُ كَهذِهِ مِنْ هذِهِ، إِنْ كَادَتْ لَتَسْبِقُنِي»

(I was sent just before the Last Hour, like the distance between this and this; the latter almost overtook the former.) Al-A\`mash joined between his index and middle fingers while narrating this Hadith. Imam Ahmad recorded that Al-Awza\`i said that Isma\`il bin \`Ubaydullah said, "Anas bin Malik went to Al-Walid bin \`Abdul-Malik who asked him about what he heard from the Messenger of Allah about the Last Hour. Anas said, \`I heard the Messenger of Allah say,

«أَنْتُمْ وَالسَّاعَةُ كَهَاتَيْن»

(You and the Last Hour are as close as these two (fingers).)"' Only Imam Ahmad collected this Hadith. There is proof to support these Hadiths in the Sahih listing, Al-Hashir (literally the Gatherer), among the names of the Messenger of Allah ; he is the first to be gathered, and all people will be gathered thereafter (for the Day of Judgement). Allah's statement,

وَانشَقَّ الْقَمَرُ

(and the moon has been cleft asunder.) It occurred during the time of Allah's Messenger , according to the authentic Mutawatir Hadiths the scholars agree that the moon was cleft asunder during the lifetime of the Prophet, and it was among the clear miracles that Allah gave him. Hadiths mentioning that the Moon was split

## The Narration of Anas bin Malik

Imam Ahmad recorded that Anas bin Malik said, "The people of Makkah asked the Prophet for a miracle and the moon was split into two parts in Makkah. Allah said,

اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ

(The Hour has drawn near, and the moon has been cleft asunder.)" Muslim also collected this Hadith. Al-Bukhari recorded that Anas bin Malik said, "The people of Makkah asked the Messenger of Allah to produce a miracle, and he showed them the splitting of the moon into two parts, until they saw (the mount of) Hira' between them." This Hadith is recorded in the Two Sahihs with various chains of narration.

## The Narration of Jubayr bin Mut\`im

Imam Ahmad recorded that Jubayr bin Mut\`im said, "The moon was split into two pieces during the time of Allah's Prophet ; a part of the moon was over one mountain and another part over another mountain. So they said, \`Muhammad has taken us by his magic.' They then said, \`If he was able to take us by magic, he will not be able to do so with all people."' Only Imam Ahmad recorded this Hadith with this chain of narration. Al-Bayhaqi used another chain of narration in a similar Hadith he collected in Ad-Dala'il.

## The Narration of \`Abdullah bin \`Abbas

Al-Bukhari recorded that Ibn \`Abbas said, "The moon was split during the time of the Prophet ." Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that Ibn \`Abbas commented on Allah's saying:

اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ \- وَإِن يَرَوْاْ ءَايَةً يُعْرِضُواْ وَيَقُولُواْ سِحْرٌ مُّسْتَمِرٌّ

(The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away and say: "This is magic, Mustamir.") "This occurred before the Hijrah; the moon was split and they saw it in two parts."

## The Narration of \`Abdullah bin \`Umar Al-Hafiz Abu Bakr

Al-Bayhaqi recorded that \`Abdullah bin \`Umar commented on Allah's statement:

اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ

(The Hour has drawn near, and the moon has been cleft asunder.) "This occurred during the time of Allah's Messenger ; the moon was split in two parts. A part of it was before the mount and a part on the other side. The Prophet said,

«اللْهُمَّ اشْهَد»

(O Allah! Be witness.)" This is the narration that Muslim and At-Tirmidhi collected. At-Tirmidhi said, "Hasan Sahih."

## The Narration of \`Abdullah bin Mas\`ud

Imam Ahmad recorded that Ibn Mas\`ud said, "The moon was split in two parts during the time of Allah's Messenger, and they saw its two parts. Allah's Messenger said,

«اشْهَدُوا»

(Be witnesses.)" Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that \`Abdullah (Ibn Mas\`ud) said, "I saw the mountain between the two parts of the moon when it was split." Imam Ahmad recorded that \`Abdullah said, "The moon was split during the time of Allah's Messenger and I saw the mount between its two parts.

## The Stubbornness of the idolators

Allah said,

وَإِن يَرَوْاْ ءَايَةً

(And if they see an Ayah), if they see proof, evidence and a sign,

يُعْرِضُواْ

(they turn away), they do not believe in it. Rather, they turn away from it, abandoning it behind their backs,

وَيَقُولُواْ سِحْرٌ مُّسْتَمِرٌّ

(and say: "This is magic, Mustamir.") They say, \`the sign that we saw was magic, which was cast on us.' Mustamir, means, \`will soon go away', according to Mujahid, Qatadah and several others. The Quraysh said that the cleaving of the moon was false and will soon diminish and fade away,

وَكَذَّبُواْ وَاتَّبَعُواْ أَهْوَآءَهُمْ

(They denied and followed their own lusts.), they rejected the truth when it came to them, following the ignorance and foolishness that their lusts and desires called them to. Allah's statement,

وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ

(And every matter will be settled.) means, the good deeds will take their doers to all that is good and righteous, and similarly evil deeds will take their doers to all that is evil, according to Qatadah, while Ibn Jurayj said, "will settle according to its people." Mujahid commented on the meaning of,

وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ

(And every matter will be settled.) by saying, "On the Day of Resurrection." Allah's statement,

وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ

(And indeed there has come to them news); in this Qur'an, there has come to them the news of the earlier nations that disbelieved in their Messengers and the torment, punishment and affliction that befell them,

مَا فِيهِ مُزْدَجَرٌ

(wherein there is Muzdajar), wherein there are warnings and lessons to stop them from idolatry and persisting in denial,

حِكْمَةٌ بَـلِغَةٌ

(Perfect wisdom,) in that Allah guides whomever He wills and misguides whomever He wills,

فَمَا تُغْنِـى النُّذُرُ

(but warners benefit them not.) but the preaching of warnings does not benefit those upon whom Allah has written misery and sealed their hearts. Who can guide such people after Allah This Ayah is similar to Allah's statements,

قُلْ فَلِلَّهِ الْحُجَّةُ الْبَـلِغَةُ فَلَوْ شَآءَ لَهَدَاكُمْ أَجْمَعِينَ

(Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.")(6:149) and,

وَمَا تُغْنِى الآيَـتُ وَالنُّذُرُ عَن قَوْمٍ لاَّ يُؤْمِنُونَ

(But neither Ayat nor warners benefit those who believe not.)(10:101)

surah_name_english: Al-Qamar

surah_name_arab: القمر

surah_meaning: The Moon


ayah_text: And if they see a miracle, they turn away and say, "Passing magic."

ayah_text_ar: وَإِن يَرَوْا۟ ءَايَةً يُعْرِضُوا۟ وَيَقُولُوا۟ سِحْرٌ مُّسْتَمِرٌّ


ayah_text: And they denied and followed their inclinations. But for every matter is a time of settlement.

ayah_text_ar: وَكَذَّبُوا۟ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُمْ ۚ وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ


ayah_text: And there has already come to them of information that in which there is deterrence -

ayah_text_ar: وَلَقَدْ جَآءَهُم مِّنَ ٱلْأَنۢبَآءِ مَا فِيهِ مُزْدَجَرٌ


ayah_text: Extensive wisdom - but warning does not avail them.

ayah_text_ar: حِكْمَةٌۢ بَـٰلِغَةٌ ۖ فَمَا تُغْنِ ٱلنُّذُرُ


ayah_text: So leave them, O Muhammad. The Day the Caller calls to something forbidding,

ayah_text_ar: فَتَوَلَّ عَنْهُمْ ۘ يَوْمَ يَدْعُ ٱلدَّاعِ إِلَىٰ شَىْءٍ نُّكُرٍ

ayah_tafsir:
## The terrible End the Disbelievers will meet on the Day of Resurrection

Allah the Exalted says, \`O Muhammad, turn away from these people who, when they witness a miracle, they deny it and say that this is continuous magic.' Turn away from them and wait until,

يَوْمَ يَدْعُو الدَّاعِ إِلَى شَىْءٍ نُّكُرٍ

(The Day that the caller will call (them) to a terrible thing.) to the Recompense and the afflictions, horrors and tremendous hardships that it brings forth,

خُشَّعاً أَبْصَـرُهُمْ

(with humbled eyes), their eyes will be covered with disgrace,

يَخْرُجُونَ مِنَ الاٌّجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ

(they will come forth from (their) graves as if they were locusts spread abroad.) They will gather towards the area of Reckoning in such haste and crowds, in response to the caller, as if they were crowds of locusts spreading all about. Allah said,

مُهْطِعِينَ

(Hastening) meaing hurriedly,

إِلَى الدَّاعِ

(towards the caller.) without being able to hesitate or slow down,

يَقُولُ الْكَـفِرُونَ هَـذَا يَوْمٌ عَسِرٌ

(The disbelievers will say: "This is a hard Day."), meaing, \`this is a hard, terrible, horrifying and distressful Day,'

فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ \- عَلَى الْكَـفِرِينَ غَيْرُ يَسِيرٍ

(Truly, that Day will be a Hard Day -- far from easy for the dis- believers.) (74:9-10)


ayah_text: Their eyes humbled, they will emerge from the graves as if they were locusts spreading,

ayah_text_ar: خُشَّعًا أَبْصَـٰرُهُمْ يَخْرُجُونَ مِنَ ٱلْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ


ayah_text: Racing ahead toward the Caller. The disbelievers will say, "This is a difficult Day."

ayah_text_ar: مُّهْطِعِينَ إِلَى ٱلدَّاعِ ۖ يَقُولُ ٱلْكَـٰفِرُونَ هَـٰذَا يَوْمٌ عَسِرٌ


ayah_text: The people of Noah denied before them, and they denied Our servant and said, "A madman," and he was repelled.

ayah_text_ar: ۞ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ فَكَذَّبُوا۟ عَبْدَنَا وَقَالُوا۟ مَجْنُونٌ وَٱزْدُجِرَ

ayah_tafsir:
## The Story of the People of Nuh and the Lesson from it

Allah the Exalted said,

كَذَّبَتْ

(denied) \`before your people, O Muhammad,'

قَوْمُ نُوحٍ فَكَذَّبُواْ عَبْدَنَا

(the people of Nuh. They rejected Our servant) means, they denied him categorically and accused him of madness,

وَقَالُواْ مَجْنُونٌ وَازْدُجِرَ

(and said: "A madman!" Wazdujir.) Mujahid said about Wazdujir: "He was driven out accused on account of madness." It was also said that Wazdujir means, he was rebuked, deterred, threatened and warned by his people saying:

لَئِنْ لَّمْ تَنْتَهِ ينُوحُ لَتَكُونَنَّ مِنَ الْمُرْجُومِينَ

("If you do not stop O Nuh, you will be among those who will be stoned.") 26:116 This was said by Ibn Zayd, and it is sound.

فَدَعَا رَبَّهُ أَنُّى مَغْلُوبٌ فَانتَصِرْ

(Then he invoked his Lord (saying): "I have been overcome, so help (me)!") meaning, \`I am weak and cannot overcome or resist my people, so help Your religion!' Allah the Exalted said,

فَفَتَحْنَآ أَبْوَبَ السَّمَآءِ بِمَاءٍ مُّنْهَمِرٍ

(So, We opened the gates of the heaven with water Munhamir.) As-Suddi said about Munhamir, "It means abundant."

وَفَجَّرْنَا الاٌّرْضَ عُيُوناً

(And We caused springs to gush forth from the earth.) means, from every part of the earth, and even ovens in which fire was burning -- water and springs gushed forth,

فَالْتَقَى المَآءُ

(So, the waters met), means, of the heaven and the earth,

عَلَى أَمْرٍ قَدْ قُدِرَ

(for a matter predestined.) Ibn Jurayj reported from Ibn \`Abbas:

فَفَتَحْنَآ أَبْوَبَ السَّمَآءِ بِمَاءٍ مُّنْهَمِرٍ

(So, We opened the gates of the heaven with water Munhamir), Torrential rain, the only water that fell from the sky before that day and ever since was from clouds. But the sky's gates were opened on them that day, and therefore, the water that came down was not from clouds. So both the waters (of the earth and the heaven) met according to a matter ordained." Allah said,

وَحَمَلْنَاهُ عَلَى ذَاتِ أَلْوَحٍ وَدُسُرٍ

(And We carried him on a (ship) made of planks and nails (Dusur)), Ibn \`Abbas, Sa\`id bin Jubayr, Al-Qurazi, Qatadah and Ibn Zayd said that Dusur means nails. Ibn Jarir preferred this view. Allah's statement,

تَجْرِى بِأَعْيُنِنَا

(Floating under Our Eyes), means, \`by Our command and under Our protection and observation,'

جَزَآءً لِّمَن كَانَ كُفِرَ

(a reward for him who had been rejected!) meaning, as recompense for them because of their disbelief in Allah and as reward for Nuh, peace be upon him. Allah the Exalted said,

وَلَقَدْ تَّرَكْنَـهَا ءايَةً

(And indeed, We have left this as a sign.) Qatadah said, "Allah left the ship of Nuh intact until the first generation of this Ummah were able to see it." However, it appears that the meaning here is that Allah kept ships as a sign. For instance, Allah the Exalted said,

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

(And a sign 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),

إِنَّا لَمَّا طَغَا الْمَآءُ حَمَلْنَـكُمْ فِى الْجَارِيَةِ \- لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَآ أُذُنٌ وَعِيَةٌ

(Verily, when the water rose beyond its limits, We carried you in the boat. That We might make it an admonition for you and that it might be retained by the retaining ears.)(69:11-12) Allah's statement here,

فَهَلْ مِن مُّدَّكِرٍ

(Then is there any that will remember) means, \`is there any that will receive admonition and reminder. Imam Ahmad recorded that \`Abdullah bin Mas\`ud said, "The Prophet recited to me,

فَهَلْ مِن مُّدَّكِرٍ

(Then is there any that will remember)" Al-Bukhari collected a similar Hadith from \`Abdullah that he said, "I recited to the Prophet (فَهَلْ مِن مُّذَّكِرٍ) (then is there any that will remember) and the Prophet said,

فَهَلْ مِن مُّدَّكِرٍ

(Then is there any that will remember)" Allah's statement,

فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ

(Then how (terrible) was My torment and My warnings) means, \`how terrible was My torment that I inflicted on those who disbelieved in Me and denied My Messengers, who did not heed to My warnings How was My help that I extended to My Messengers and the revenge exerted on their behalf,'

وَلَقَدْ يَسَّرْنَا الْقُرْءَانَ لِلذِّكْرِ

(And We have indeed made the Qur'an easy to understand and remember); meaning, \`We have made the Qur'an easy to recite and comprehend for those who seek these traits, to remind mankind,' as Allah said,

كِتَـبٌ أَنزَلْنَـهُ إِلَيْكَ مُبَـرَكٌ لِّيَدَّبَّرُواْ ءَايَـتِهِ وَلِيَتَذَكَّرَ أُوْلُو الاٌّلْبَـبِ

((This is) a Book which We have sent down to you, full of blessings, that they may ponder over its Ayat, and that men of understanding may remember.)(38:29),

فَإِنَّمَا يَسَّرْنَـهُ بِلَسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْماً لُّدّاً

(So We have made this (the Qur'an) easy in your own tongue, only that you may give glad tidings to those who have Taqwa and warn with it the most quarrelsome people.)(19:97) Allah said,

فَهَلْ مِن مُّدَّكِرٍ

(then is there any that will remember), meaning, \`is there anyone who will remember through this Qur'an, which We made easy to memorize and easy to understand' Muhammad bin Ka\`b Al-Qurazi commented on this Ayah, "Is there anyone who will avoid evil"


ayah_text: So he invoked his Lord, "Indeed, I am overpowered, so help."

ayah_text_ar: فَدَعَا رَبَّهُۥٓ أَنِّى مَغْلُوبٌ فَٱنتَصِرْ


ayah_text: Then We opened the gates of the heaven with rain pouring down

ayah_text_ar: فَفَتَحْنَآ أَبْوَٰبَ ٱلسَّمَآءِ بِمَآءٍ مُّنْهَمِرٍ


ayah_text: And caused the earth to burst with springs, and the waters met for a matter already predestined.

ayah_text_ar: وَفَجَّرْنَا ٱلْأَرْضَ عُيُونًا فَٱلْتَقَى ٱلْمَآءُ عَلَىٰٓ أَمْرٍ قَدْ قُدِرَ


ayah_text: And We carried him on a construction of planks and nails,

ayah_text_ar: وَحَمَلْنَـٰهُ عَلَىٰ ذَاتِ أَلْوَٰحٍ وَدُسُرٍ


ayah_text: Sailing under Our observation as reward for he who had been denied.

ayah_text_ar: تَجْرِى بِأَعْيُنِنَا جَزَآءً لِّمَن كَانَ كُفِرَ


ayah_text: And We left it as a sign, so is there any who will remember?

ayah_text_ar: وَلَقَد تَّرَكْنَـٰهَآ ءَايَةً فَهَلْ مِن مُّدَّكِرٍ


ayah_text: And how severe were My punishment and warning.

ayah_text_ar: فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ


ayah_text: And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?

ayah_text_ar: وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ


ayah_text: 'Aad denied; and how severe were My punishment and warning.

ayah_text_ar: كَذَّبَتْ عَادٌ فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ

ayah_tafsir:
## The Story of \` Ad Allah states that \` Ad, the People of Hud, denied their Messenger, just as the people of Nuh did.

So, Allah sent on them,

عَلَيْهِمْ رِيحاً صَرْصَراً

(against them a violently cold (Sarsar) wind), means, a bitterly cold and furious wind,

فِى يَوْمِ نَحْسٍ

(on a day of calamity), against them, according to Ad-Dahhak, Qatadah and As-Suddi,

مُّسْتَمِرٌّ

(continuous), upon them because the calamity, torment and destruction that they suffered in this life on that day continued with that of the Hereafter,

تَنزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُّنقَعِرٍ

(Plucking out men as if they were uprooted stems of date palms.) The wind would pluck one of them and raise him high, until he could no longer be seen, and then violently send him down on his head to the ground. His head would be smashed and only his body would be left, headless,

كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُّنقَعِرٍفَكَيْفَ كَانَ عَذَابِى وَنُذُرِ وَلَقَدْ يَسَّرْنَا الْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ

(as if they were uprooted stems of date palms. Then, how was My torment and My warnings And We have indeed made the Qur'an easy to understand and remember; then is there any that will remember)


ayah_text: Indeed, We sent upon them a screaming wind on a day of continuous misfortune,

ayah_text_ar: إِنَّآ أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِى يَوْمِ نَحْسٍ مُّسْتَمِرٍّ


ayah_text: Extracting the people as if they were trunks of palm trees uprooted.

ayah_text_ar: تَنزِعُ ٱلنَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُّنقَعِرٍ


ayah_text: Thamud denied the warning

ayah_text_ar: كَذَّبَتْ ثَمُودُ بِٱلنُّذُرِ

ayah_tafsir:
## The Story of Thamud

Allah states here that the people of Thamud denied their Messenger Salih,

فَقَالُواْ أَبَشَراً مِّنَّا وَحِداً نَّتَّبِعُهُ إِنَّآ إِذاً لَّفِى ضَلَـلٍ وَسُعُرٍ

(And they said: "A man, alone among us -- shall we follow him Truly, then we should be in error and distress!") They said, \`We would have earned failure and loss if we all submitted to a man from among us.' They were amazed that the Reminder was sent to him alone among them, and therefore, accused him of being a liar,

بَلْ هُوَ كَذَّابٌ أَشِرٌ

(Nay, he is an insolent liar!), means, he has tresspassed the limits in his lies. Allah the Exalted responded,

سَيَعْلَمُونَ غَداً مَّنِ الْكَذَّابُ الاٌّشِرُ

(Tomorrow they will come to know who is the liar, the insolent one!), thus warning and threatening them and delivering a sure promise to them,

إِنَّا مُرْسِلُواْ النَّاقَةِ فِتْنَةً لَّهُمْ

(Verily, We are sending the she-camel as a test for them.) To test and try the people of Thamud, Allah sent to them a superb, pregnant female camel that emerged from solid rock, according to their request, so that it would become a proof against them from Allah, the Exalted. Thereafter, they were supposed to believe in what was brought to them by Salih, peace be upon him. Allah ordered His servant and Messenger Salih,

فَارْتَقِبْهُمْ وَاصْطَبِرْ

(So watch them, and be patient!) Allah commanded, \`await, O Salih, and see what will become of them and be patient; verily the better end will be yours and you will have success in this life and the Hereafter,'

وَنَبِّئْهُمْ أَنَّ الْمَآءَ قِسْمَةٌ بَيْنَهُمْ

(And inform them that the water is to be shared between them) one day for her to drink and one day for them to drink,

قَالَ هَـذِهِ نَاقَةٌ لَّهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ

(He said: "Here is a she-camel: it has a right to drink, and you have a right to drink (water) on a day, known.") (26:155) Allah's statement,

كُلُّ شِرْبٍ مُّحْتَضَرٌ

(each one's right to drink being established.) Mujahid said, "When she did not drink, they would drink the water, and when she drank, they would drink her milk." Allah the Exalted said;

فَنَادَوْاْ صَـحِبَهُمْ فَتَعَاطَى فَعَقَرَ

(But they called their comrade and he took and killed.) According to the Scholars of Tafsir, his name was Qudar bin Salif; he was the evilest among them,

إِذِ انبَعَثَ أَشْقَـهَا

(When the most wicked man among them went forth (to kill the she-camel).)(91:12) Allah said here,

فَتَعَاطَى

(and he took) meaning to harm,

فَعَقَرَفَكَيْفَ كَانَ عَذَابِى وَنُذُرِ

(and killed (her). Then, how was My torment and My warnings), \`I tormented them, so how was the torment I sent on them because of their disbe- lief in Me and denying My Messenger'

إِنَّآ أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَحِدَةً فَكَانُواْ كَهَشِيمِ الْمُحْتَظِرِ

(Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir.) They all perished and none of them remained. They were no more, they died out, just as plants and grass dry and die out. As-Suddi said that they became like the dry grass in the desert when it becomes burned and the wind scatters it all about. Ibn Zayd said, "The Arabs used to erect fences (Hizar, from which the word, Al-Muhtazir, is derived) made of dried bushes, around their camels and cattle, so Allah said,

كَهَشِيمِ الْمُحْتَظِرِ

(like straw Al-Muhtazir.)


ayah_text: And said, "Is it one human being among us that we should follow? Indeed, we would then be in error and madness.

ayah_text_ar: فَقَالُوٓا۟ أَبَشَرًا مِّنَّا وَٰحِدًا نَّتَّبِعُهُۥٓ إِنَّآ إِذًا لَّفِى ضَلَـٰلٍ وَسُعُرٍ


ayah_text: Has the message been sent down upon him from among us? Rather, he is an insolent liar."

ayah_text_ar: أَءُلْقِىَ ٱلذِّكْرُ عَلَيْهِ مِنۢ بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ


ayah_text: They will know tomorrow who is the insolent liar.

ayah_text_ar: سَيَعْلَمُونَ غَدًا مَّنِ ٱلْكَذَّابُ ٱلْأَشِرُ


ayah_text: Indeed, We are sending the she-camel as trial for them, so watch them and be patient.

ayah_text_ar: إِنَّا مُرْسِلُوا۟ ٱلنَّاقَةِ فِتْنَةً لَّهُمْ فَٱرْتَقِبْهُمْ وَٱصْطَبِرْ


ayah_text: And inform them that the water is shared between them, each day of drink attended by turn.

ayah_text_ar: وَنَبِّئْهُمْ أَنَّ ٱلْمَآءَ قِسْمَةٌۢ بَيْنَهُمْ ۖ كُلُّ شِرْبٍ مُّحْتَضَرٌ


ayah_text: But they called their companion, and he dared and hamstrung her.

ayah_text_ar: فَنَادَوْا۟ صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ


ayah_text: Indeed, We sent upon them one blast from the sky, and they became like the dry twig fragments of an animal pen.

ayah_text_ar: إِنَّآ أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَٰحِدَةً فَكَانُوا۟ كَهَشِيمِ ٱلْمُحْتَظِرِ


ayah_text: The people of Lot denied the warning.

ayah_text_ar: كَذَّبَتْ قَوْمُ لُوطٍۭ بِٱلنُّذُرِ

ayah_tafsir:
## The Story of the People of the Prophet Lut

Allah the Exalted states that the people of Lut defied and denied their Messenger and committed sodomy, the awful immoral sin that no people in the history of mankind had committed before. This is why Allah destroyed them with a type of torment that He never inflicted upon any nation before them. Allah the Exalted commanded Jibril, peace be upon him, to raise their cities to the sky and then turn them upside down over them, followed by stones made of marked Sijjil. So He said here:

إِنَّآ أَرْسَلْنَا عَلَيْهِمْ حَـصِباً إِلاَّ آلَ لُوطٍ نَّجَّيْنَـهُم بِسَحَرٍ

(Verily, We sent against them Hasib (a violent storm of stones) except the family of Lut, them We saved in the last hour of the night.) They left the city in the last part of the night and were saved from the torment that struck their people, none of whom believed in Lut. And even Lut's wife suffered the same end as her people. Allah's Prophet Lut left Sodom with his daughters in safety, unharmed. Allah said,

كَذَلِكَ نَجْزِى مَن شَكَرَوَلَقَدْ أَنذَرَهُمْ بَطْشَتَنَا

(Thus do We reward him who gives thanks. And he indeed had warned them of Our punishment,) meaning, before the torment struck his people, he warned them of Allah's torment and punishment. They did not heed the warning, nor listen to Lut, but instead doubted and disputed the warning.

وَلَقَدْ رَاوَدُوهُ عَن ضَيْفِهِ

(And they indeed sought to shame his guests) that is the night the angels Jibril, Mika'il and Israfil came to him in the shape of handsome young men, as a test from Allah for Lut's people. Lut hosted his guests, while his wife, the evil old one, sent a message to her people informing them of Lut's guests. They came to him in haste from every direction, and Lut had to close the door in their faces. They came during the night and tried to break the door; Lut tried to fend them off, while shielding his guests from them, saying,

هَـؤُلآءِ بَنَاتِى إِن كُنْتُمْ فَـعِلِينَ

(These are my daughters, if you must act (so).) (15:71), in reference to their women,

قَالُواْ لَقَدْ عَلِمْتَ مَا لَنَا فِى بَنَاتِكَ مِنْ حَقٍّ

(They said: "Surely, you know that we have neither any desire nor need of your daughters!")(11:79), meaning, \`we do not have any desire for women,'

وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ

(and indeed you know well what we want!)(11:79) When the situation became serious and they insisted on coming in, Jibril went out to them and struck their eyes with the tip of his wing, causing them to lose their sight. They went back feeling for the walls to guide them, threatening Lut with what would befall him in the morning. Allah the Exalted said,

وَلَقَدْ صَبَّحَهُم بُكْرَةً عَذَابٌ مُّسْتَقِرٌّ

(And verily, an abiding torment seized them early in the morning.) meaning, a torment that they had no way of escaping or avoiding,

فَذُوقُواْ عَذَابِى وَنُذُرِ وَلَقَدْ يَسَّرْنَا الْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ

(Then taste you My torment and My warnings. And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember)


ayah_text: Indeed, We sent upon them a storm of stones, except the family of Lot - We saved them before dawn

ayah_text_ar: إِنَّآ أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّآ ءَالَ لُوطٍ ۖ نَّجَّيْنَـٰهُم بِسَحَرٍ


ayah_text: As favor from us. Thus do We reward he who is grateful.

ayah_text_ar: نِّعْمَةً مِّنْ عِندِنَا ۚ كَذَٰلِكَ نَجْزِى مَن شَكَرَ


ayah_text: And he had already warned them of Our assault, but they disputed the warning.

ayah_text_ar: وَلَقَدْ أَنذَرَهُم بَطْشَتَنَا فَتَمَارَوْا۟ بِٱلنُّذُرِ


ayah_text: And they had demanded from him his guests, but We obliterated their eyes, saying, "Taste My punishment and warning."

ayah_text_ar: وَلَقَدْ رَٰوَدُوهُ عَن ضَيْفِهِۦ فَطَمَسْنَآ أَعْيُنَهُمْ فَذُوقُوا۟ عَذَابِى وَنُذُرِ


ayah_text: And there came upon them by morning an abiding punishment.

ayah_text_ar: وَلَقَدْ صَبَّحَهُم بُكْرَةً عَذَابٌ مُّسْتَقِرٌّ


ayah_text: So taste My punishment and warning.

ayah_text_ar: فَذُوقُوا۟ عَذَابِى وَنُذُرِ


ayah_text: And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?


ayah_text: And there certainly came to the people of Pharaoh warning.

ayah_text_ar: وَلَقَدْ جَآءَ ءَالَ فِرْعَوْنَ ٱلنُّذُرُ

ayah_tafsir:
## The Story of Fir\`awn and His People

Allah the Exalted narrates to us the story of Fir\`awn and his people. A Messenger came to them from Allah, Musa supported by his brother Harun. Their Messengers delivered good news if they believe, and a warning if they rejected the Message. Allah supported Musa and Harun with tremendous miracles and great signs, but Fir\`awn and his people rejected all of them. Allah took them the way the All-Mighty, the All-Capable would; He destroyed them all leaving none surviving to tell the story of what happened to them. Advising and Threatening the Quraysh Allah said,

أَكُفَّـرُكُمْ

(Are your disbelievers) meaning, \`O idolators of the Quraysh,'

خَيْرٌ مِّنْ أُوْلَـئِكُمْ

(better than these) meaning better than the nations that were mentioned here, who were destroyed on account of their disbelief in the Messengers and rejecting the Scriptures. \`Are you better than these'

أَمْ لَكُم بَرَآءَةٌ فِى الزُّبُرِ

(Or have you immunity in the Divine Scriptures), \`do you have immunity from Allah that the torment and punishment will not touch you' Allah said about the Quraysh,

أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُّنتَصِرٌ

(Or say they: "We are a great multitude, victorious") stating that they believed they will support each other and their great gathering will avail them against those who intend to harm them. Allah the Exalted responded,

سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ

(Their multitude will be put to flight, and they will show their backs.) affirming that their gathering shall scatter, and they shall be defeated. Al-Bukhari recorded that Ibn \`Abbas said, "The Prophet , while in a dome-shaped tent on the day of the battle of Badr, said,

«أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ، اللْهُمَّ إِنْ شِئْتَ لَمْ تُعْبَدْ بَعْدَ الْيَوْمِ فِي الْأَرْضِ أَبَدًا»

(O Allah! I ask you for the fulfillment of Your covenant and promise. O Allah! If You wish (to destroy the believers), You will never be worshipped on the earth after today.) Abu Bakr caught him by the hand and said, \`This is sufficient, O Allah's Messenger! You have sufficiently asked and petitioned Allah.' The Prophet was clad in his armor at that time and went out, saying,

سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ \- بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ

(Their multitude will be put to flight and they will show their backs. Nay, but the Hour is their appointed time and that Hour will be more grievous and more bitter.)" Al-Bukhari also recorded that Yusuf bin Mahak said, "I was with the Mother of the faithful, \`A'ishah, when she said, \`When I was still a young playful girl in Makkah, this Ayah was revealed to Muhammad ,

بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ

(Nay, but the Hour is their appointed time and that Hour will be more grievous and more bitter.)" This is the abridged narration that Al-Bukhari collected, but he also collected a longer narration of it in the Book of the Virtues of the Qur'an. Muslim did not collect this Hadith.

إِنَّ الْمُجْرِمِينَ فِى ضَلَـلٍ وَسُعُرٍ \- يَوْمَ يُسْحَبُونَ فِى النَّارِ عَلَى وُجُوهِهِمْ ذُوقُواْ مَسَّ سَقَرَ


ayah_text: They denied Our signs, all of them, so We seized them with a seizure of one Exalted in Might and Perfect in Ability.

ayah_text_ar: كَذَّبُوا۟ بِـَٔايَـٰتِنَا كُلِّهَا فَأَخَذْنَـٰهُمْ أَخْذَ عَزِيزٍ مُّقْتَدِرٍ


ayah_text: Are your disbelievers better than those former ones, or have you immunity in the scripture?

ayah_text_ar: أَكُفَّارُكُمْ خَيْرٌ مِّنْ أُو۟لَـٰٓئِكُمْ أَمْ لَكُم بَرَآءَةٌ فِى ٱلزُّبُرِ


ayah_text: Or do they say, "We are an assembly supporting each other"?

ayah_text_ar: أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُّنتَصِرٌ


ayah_text: Their assembly will be defeated, and they will turn their backs in retreat.

ayah_text_ar: سَيُهْزَمُ ٱلْجَمْعُ وَيُوَلُّونَ ٱلدُّبُرَ


ayah_text: But the Hour is their appointment for due punishment, and the Hour is more disastrous and more bitter.

ayah_text_ar: بَلِ ٱلسَّاعَةُ مَوْعِدُهُمْ وَٱلسَّاعَةُ أَدْهَىٰ وَأَمَرُّ


ayah_text: Indeed, the criminals are in error and madness.

ayah_text_ar: إِنَّ ٱلْمُجْرِمِينَ فِى ضَلَـٰلٍ وَسُعُرٍ

ayah_tafsir:
## The Destination of the Criminals

Allah the Exalted states that the criminals are misguided away from the truth and engulfed in confusion, because of the doubts and uncertainty they are in. This description befits every disbeliever and innovator of all types and forms of sects. Allah the Exalted said,

يَوْمَ يُسْحَبُونَ فِى النَّارِ عَلَى وُجُوهِهِمْ

(The Day they will be dragged on their faces into the Fire), meaning, just as they were consumed in doubt, suspicion and hesitation, they ended up in the Fire. And just as they were misguided, they will end up being dragged on their faces, unaware of where they will be taken. They will be admonished and criticized,

ذُوقُواْ مَسَّ سَقَرَ

("Taste you the touch of Hell!")

## Everything was created with Qadar

Allah's statement,

إِنَّا كُلَّ شَىْءٍ خَلَقْنَـهُ بِقَدَرٍ

(Verily, We have created all things with Qadar.) is similar to several other Ayat,

وَخَلَقَ كُلَّ شَىْءٍ فَقَدَّرَهُ تَقْدِيراً

(He has created everything, and has measured it exactly according to its due measurements (Faqaddarahu Taqdir).) (25:2) and,

سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى \- الَّذِى خَلَقَ فَسَوَّى \- وَالَّذِى قَدَّرَ فَهَدَى

(Glorify the Name of your Lord, the Most High. Who has created (everything), and then proportioned it. And Who has measured (Qaddara) and then guided.)(87:1-3), i.e., He measured out the total sum (Qadar) of everything and then guided the creation to it. The Imams of the Sunnah relied on this honorable Ayah as evidence that Allah created the creation with destined limits before they were created. He knew everything that will occur before it occurred and recorded everything that will occur, before they occurred. They used this Ayah and similar Ayat and Hadiths to refute the Qadariyyah sect, who started their sect during the latter time of the Companions. I mentioned this subject in detail in my explanation on the chapter on faith of Sahih Al-Bukhari. I will mention here some Hadiths pertaining to this honorable Ayah. Imam Ahmad recorded that Abu Hurayrah said, "The idolators of the Quraysh came to the Messenger of Allah arguing with him and discounting the Qadar. This Ayah was revealed,

يَوْمَ يُسْحَبُونَ فِى النَّارِ عَلَى وُجُوهِهِمْ ذُوقُواْ مَسَّ سَقَرَ \- إِنَّا كُلَّ شَىْءٍ خَلَقْنَـهُ بِقَدَرٍ

(The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Muslim, At-Tirmidhi and Ibn Majah collected this Hadith. Al-Bazzar recorded that \`Amr bin Shu\`ayb said that his father narrated that his grandfather said, "These Ayat were revealed about those who deny Al-Qadar,

إِنَّ الْمُجْرِمِينَ فِى ضَلَـلٍ وَسُعُرٍ \- يَوْمَ يُسْحَبُونَ فِى النَّارِ عَلَى وُجُوهِهِمْ ذُوقُواْ مَسَّ سَقَرَ

إِنَّا كُلَّ شَىْءٍ خَلَقْنَـهُ بِقَدَرٍ

(Verily, the criminals are in error and will burn. The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Ibn Abi Hatim also recorded that Zurarah said that his father said that the Prophet recited this Ayah,

يَوْمَ يُسْحَبُونَ فِى النَّارِ عَلَى وُجُوهِهِمْ ذُوقُواْ مَسَّ سَقَرَ \- إِنَّا كُلَّ شَىْءٍ خَلَقْنَـهُ بِقَدَرٍ

("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) and then said,

«نَزَلَتْ فِي أُنَاسٍ مِنْ أُمَّتِي يَكُونُونَ فِي آخِرِ الزَّمَانِ يُكَذِّبُونَ بِقَدَرِ الله»

(These Ayat were revealed about some members of my Ummah. They will come before the end of time and deny Al-Qadar.) Ata' bin Abi Rabah said, "I went to Ibn \`Abbas and found him drawing water from the well of Zamzam. The bottom of his clothes were wet with the water of Zamzam and I said to him, \`They talked about Al-Qadar (some denied it).' He asked, \`Have they done this' I said, \`Yes.' He said, \`By Allah! This Ayah was revealed only about them,

يَوْمَ يُسْحَبُونَ فِى النَّارِ عَلَى وُجُوهِهِمْ ذُوقُواْ مَسَّ سَقَرَ \- إِنَّا كُلَّ شَىْءٍ خَلَقْنَـهُ بِقَدَرٍ

("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) They are the worst members of this Ummah. Do not visit those who fall ill among them or pray the Funeral prayer for those among them who die. If I saw one of them, I would pluck out his eyes with these two fingers of mine."' Imam Ahmad recorded that Nafi\` said, " \`Abdullah bin \`Umar had a friend in the area of Ash-Sham who used to write to him. \`Abdullah bin \`Umar wrote to him, \`I was told that you started talking about Al-Qadar. Therefore, do not dare write to me any more. I heard the Messenger of Allah say,

«سَيَكُونُ فِي أُمَّتِي أَقْوَامٌ يُكَذِّبُونَ بِالْقَدَر»

(There will be some members of my Ummah who will deny Al-Qadar.)" Abu Dawud collected this Hadith from Ahmad bin Hanbal. Imam Ahmad recorded that \`Abdullah bin \`Umar said that the Messenger of Allah said,

«كُلُّ شَيْءٍ بِقَدَرٍ حَتْى الْعَجْزُ وَالْكَيْس»

(Every thing is predetermined, even laziness and intelligence.) Muslim collected this Hadith using a chain of narration through Imam Malik. There is also an authentic Hadith in which the Messenger of Allah said,

«اسْتَعِنْ بِاللهِ وَلَا تَعْجَزْ، فَإِنْ أَصَابَكَ أَمْرٌ فَقُلْ: قَدَّرَ اللهُ وَمَا شَاءَ فَعَلَ، وَلَا تَقُلْ: لَوْ أَنِّي فَعَلْتُ كَذَا لَكَانَ كَذَا، فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَان»

(Seek the help of Allah and do not succumb to feebleness. And when an affliction strikes you, say, "Allah has decreed this, and He does as He wills." Do not say, "Had I done this or that, this or that would have happened, because "if" opens the door wide for the work of Ash-Shaytan.)" In a Hadith from \`Abbas, the Messenger of Allah said to him,

«وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَى أَنْ يَنْفَعُوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ لَكَ لَمْ يَنْفَعُوكَ، وَلَوِ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ عَلَيْكَ لَمْ يَضُرُّوكَ، جَفَّتِ الْأَقْلَامُ وَطُوِيَتِ الصُّحُف»

(Know that if the Ummah were to all gather their strength to cause you some benefit that Allah has not decreed for you, they will never be able to bring you that benefit. And if they gather their strength to bring a harm to you that Allah has not written on you, they will never be able to harm you. The pens have gone dry and the Books of Record have been closed.) Imam Ahmad recorded that Ubadah bin Al-Walid bin Ubadah said that his father said to him, "I went to \`Ubadah when he was ill, and I thought that he was going to die. So I said, \`O my father, advise us and make the best effort in this regard.' He said, \`Help me sit up,' and when he was helped up, he said, \`O my son! Know that you will not taste the delight of Faith or earn true knowledge in Allah until you believe in Al-Qadar, the good and the not so good parts of it.' I asked, \`O my father! How can I know (or believe in) Al-Qadar, the good and the not so good parts of it' He said, \`When you know that what has missed you, would never have come to you and what has befallen you would never have missed you. O my son! I heard the Messenger of Allah say,

«إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ، ثُمَّ قَالَ لَهُ: اكْتُبْ، فَجَرَى فِي تِلْكَ السَّاعَةِ بِمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَة»

(The first thing Allah created was the Pen, right after that commanded it, \`Record!' and the Pen recorded everything that will occur until the Day of Resurrection.) O my son! If you die not having this belief, you will enter the Hellfire."' At-Tirmidhi also recorded it and said: "Hasan Sahih Gharib." It is confirmed in Sahih Muslim from \`Abdullah bin \`Amr that the Messenger of Allah said,

«إِنَّ اللهَ كَتَبَ مَقَادِيرَ الْخَلْقِ قَبْلَ أَنْ يَخْلُقَ السَّموَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَة»

(Verily, Allah recorded the measurements for the creatures fifty thousand years before He created the heavens and earth.) Ibn Wahb added,

وَكَانَ عَرْشُهُ عَلَى الْمَآءِ

(And His Throne was over the water.)(11:7) At-Tirmidhi also recorded it, and he said: "Hasan, Sahih Gharib."

## A Warning to beware of Allah's Threats

Allah said,

وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ

(And Our commandment is but one as the twinkling of an eye.) This is information about the execution of His will in His creation, just as He informed us the execution of His decree in them,

وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ

(And Our commandment is but one) meaning, \`We only command a thing once, without needing to repeat the command; and whatever We command comes to existence faster than the blinking of an eye without any delay, not even for an instant.' Allah said,

وَلَقَدْ أَهْلَكْنَآ أَشْيَـعَكُمْ

(And indeed, We have destroyed your likes), i.e. the earlier nations who denied their Messengers,

فَهَلْ مِن مُّدَّكِرٍ

(then is there any that will remember) meaning, is there any that will receive admonition by remembering the humiliation and torment that Allah decreed for them

وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَـعِهِم مِّن قَبْلُ

(And a barrier will be set between them and that which they desire, as was done in the past with the people of their kind.)(34:54) Allah's statement,

وَكُلُّ شَىْءٍ فَعَلُوهُ فِى الزُّبُرِ

(And everything they have done is noted in Az-Zubur.) meaning, everything they did is recorded in the Books of Record entrusted to the angels, peace be upon them,

وَكُلُّ صَغِيرٍ وَكَبِيرٍ

(And everything, small and large,) meaning, of their actions,

مُّسْتَطَرٌ

(is written down.) everything that they do is recorded and written in their Record of deeds, which leave nothing, whether large or small, but it is recorded and counted. Imam Ahmad recorded that \`A'ishah said that the Messenger of Allah said,

«يَا عَائِشَةُ إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا»

(O \`A'ishah! Beware of small sins, because there is someone assigned by Allah who records them.) An-Nasa'i and Ibn Majah also collected this Hadith.

## The Good End for Those with Taqwa

Allah said,

إِنَّ الْمُتَّقِينَ فِى جَنَّـتٍ وَنَهَرٍ

(Verily, those who have Taqwa, will be in the midst of Gardens and Rivers.), unlike the end that the miserable are facing, loss, confusion and being dragged in the Fire on their faces, as well as being disgraced, punished and threatened. Allah said,

فِى مَقْعَدِ صِدْقٍ

(In a seat of truth,) in the Dwelling of Allah's honor, encompassed by His pleasure, favors, bounties, generosity and compassion,

عِندَ مَلِيكٍ مُّقْتَدِرِ

(near the Muqtadir King.) meaning with the Magnificent King Who created everything and measured its destiny; He is able to grant them whatever they wish and ask for. Imam Ahmad recorded that \`Abdullah bin \`Amr said that the Prophet said,

«الْمُقْسِطُونَ عِنْدَ اللهِ عَلَى مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمنِ وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا»

(Verily, the just will be with Allah on podiums of light, to the right of Ar-Rahman, and both of His Hands are right. They are those who are just and fair in their judgement and with their families and those whom they are responsible for.) Muslim and An-Nasa'i also recorded this Hadith.

This is the end of the Tafsir of Surah Iqtarabat (Al-Qamar). All praise and thanks are due to Allah, and success and immunity from error come from Him.


ayah_text: The Day they are dragged into the Fire on their faces it will be said, "Taste the touch of Saqar."

ayah_text_ar: يَوْمَ يُسْحَبُونَ فِى ٱلنَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا۟ مَسَّ سَقَرَ


ayah_text: Indeed, all things We created with predestination.

ayah_text_ar: إِنَّا كُلَّ شَىْءٍ خَلَقْنَـٰهُ بِقَدَرٍ


ayah_text: And Our command is but one, like a glance of the eye.

ayah_text_ar: وَمَآ أَمْرُنَآ إِلَّا وَٰحِدَةٌ كَلَمْحٍۭ بِٱلْبَصَرِ


ayah_text: And We have already destroyed your kinds, so is there any who will remember?

ayah_text_ar: وَلَقَدْ أَهْلَكْنَآ أَشْيَاعَكُمْ فَهَلْ مِن مُّدَّكِرٍ


ayah_text: And everything they did is in written records.

ayah_text_ar: وَكُلُّ شَىْءٍ فَعَلُوهُ فِى ٱلزُّبُرِ


ayah_text: And every small and great thing is inscribed.

ayah_text_ar: وَكُلُّ صَغِيرٍ وَكَبِيرٍ مُّسْتَطَرٌ


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

ayah_text_ar: إِنَّ ٱلْمُتَّقِينَ فِى جَنَّـٰتٍ وَنَهَرٍ


ayah_text: In a seat of honor near a Sovereign, Perfect in Ability.

ayah_text_ar: فِى مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍ مُّقْتَدِرٍۭ


ayah_text: The Most Merciful

ayah_text_ar: ٱلرَّحْمَـٰنُ

ayah_tafsir:
## Which was revealed in Makkah

Imam Ahmad recorded that Zirr said that a man said to Ibn Mas\`ud: "How is this recited: "Ma'in Ghayri Yasin or Asin" He asked him, "Are you that proficient in reciting the whole Qur'an" He replied, "I recite the Mufassal section in one Rak\`ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry I know that the Prophet used to recite two Surahs from the beginning of the Mufassal section (in one Rak\`ah)." And Ibn Mas\`ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu \`Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet said,

«لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَى قَوْلِهِ:

فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْد»

(I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny)( They said, "None of Your favors do we deny, our Lord! All praise is due to you.") At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja\`far Ibn Jarir recorded that \`Abdullah bin \`Umar said that the Messenger of Allah recited Surat Ar-Rahman, or it was recited before him, and he said,

«مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟»

(Why do I hear the Jinn giving a better response to their Lord than you) They said, "Why is that, O Allah's Messenger" He said,

«مَا أَتَيْتُ عَلَى قَوْلِ اللهِ تَعَالَى:

فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّب»

(Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny)( The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Ar-Rahman revealed and taught the Qur'an

Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy,

الرَّحْمَـنُ \- عَلَّمَ الْقُرْءَانَ \- خَلَقَ الإِنسَـنَ \- عَلَّمَهُ البَيَانَ

(Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips

## Among Allah's Signs: the Sun, the Moon, the Sky and the Earth

Allah said,

الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ

(The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed,

لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ

(It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40),

فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.) (6:96), Allah said,

وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ

(And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, \`And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks."\`Ali bin Abi Talhah reported that Ibn \`Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa\`id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said,

أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَن فِى السَّمَـوَتِ وَمَن فِى الاٌّرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَآبُّ وَكَثِيرٌ مِّنَ النَّاسِ

(See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement,

وَالسَّمَآءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ

(And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah,

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَـتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَـبَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ

(Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here,

أَلاَّ تَطْغَوْاْ فِى الْمِيزَانِ

(In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement,

وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ

(And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness,

وَزِنُواْ بِالْقِسْطَاسِ الْمُسْتَقِيمِ

(And weigh with the true and straight balance.)(26:182) Allah said,

وَالاٌّرْضَ وَضَعَهَا لِلاٌّنَامِ

(And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn \`Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures.

فِيهَا فَـكِهَةٌ

(Therein are fruits,) of various colors, taste and scent,

وَالنَّخْلُ ذَاتُ الاٌّكْمَامِ

(and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn \`Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said,

وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ

(And also corn, with (its) \`Asf, and Rayhan.) \`Ali bin Abi Talhah said that Ibn \`Abbas said that in,

وَالْحَبُّ ذُو الْعَصْفِ

(And also corn, with (its) \`Asf), \`Asf means straw." Al-\`Awfi reported from Ibn \`Abbas, "\`Asf is green leaves cut from the stem, so it is called \`Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that \`Asf means straw. Ibn \`Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. \`Ali bin Abi Talhah reported that Ibn \`Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems.

## Mankind is surrounded by Allah's Favors

Allah said,

وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ

(13\. Then which of the blessings of your Lord will you both deny)

meaning, "O mankind and Jinn,which of the favors that Allah has given to you do you deny" Muj ahid and others said this, and itis apparent when one reads what comes af ter it . Meaning the favors that are obvious to youwhile you are surrounded by them, you cannot deny or rej ect them. So we say, just as thebelievers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due toYou. " Ibn \` Abbas used to say, "Nay, our Lord! " meaning, "None of Your favors do we deny. "

surah_name_english: Ar-Rahman

surah_name_arab: الرحمن

surah_meaning: The Beneficent

surah_type: medinan


ayah_text: Taught the Qur'an,

ayah_text_ar: عَلَّمَ ٱلْقُرْءَانَ


ayah_text: Created man,

ayah_text_ar: خَلَقَ ٱلْإِنسَـٰنَ


ayah_text: And taught him eloquence.

ayah_text_ar: عَلَّمَهُ ٱلْبَيَانَ


ayah_text: The sun and the moon move by precise calculation,

ayah_text_ar: ٱلشَّمْسُ وَٱلْقَمَرُ بِحُسْبَانٍ


ayah_text: And the stars and trees prostrate.

ayah_text_ar: وَٱلنَّجْمُ وَٱلشَّجَرُ يَسْجُدَانِ


ayah_text: And the heaven He raised and imposed the balance

ayah_text_ar: وَٱلسَّمَآءَ رَفَعَهَا وَوَضَعَ ٱلْمِيزَانَ


ayah_text: That you not transgress within the balance.

ayah_text_ar: أَلَّا تَطْغَوْا۟ فِى ٱلْمِيزَانِ


ayah_text: And establish weight in justice and do not make deficient the balance.

ayah_text_ar: وَأَقِيمُوا۟ ٱلْوَزْنَ بِٱلْقِسْطِ وَلَا تُخْسِرُوا۟ ٱلْمِيزَانَ


ayah_text: And the earth He laid out for the creatures.

ayah_text_ar: وَٱلْأَرْضَ وَضَعَهَا لِلْأَنَامِ


ayah_text: Therein is fruit and palm trees having sheaths of dates

ayah_text_ar: فِيهَا فَـٰكِهَةٌ وَٱلنَّخْلُ ذَاتُ ٱلْأَكْمَامِ


ayah_text: And grain having husks and scented plants.

ayah_text_ar: وَٱلْحَبُّ ذُو ٱلْعَصْفِ وَٱلرَّيْحَانُ


ayah_text: So which of the favors of your Lord would you deny?

ayah_text_ar: فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ


ayah_text: He created man from clay like that of pottery.

ayah_text_ar: خَلَقَ ٱلْإِنسَـٰنَ مِن صَلْصَـٰلٍ كَٱلْفَخَّارِ

ayah_tafsir:
## The Creation of Humans and Jinns

Allah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn \`Abbas. It was also said by \`Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-\`Awfi reported from Ibn \`Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that \`A'ishah said that Allah's Messenger said,

«خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُم»

(The angels were created from light, the Jinns from a smokeless flame of fire, and \`Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement:

فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

(Then which of the blessings of your Lord will you both deny) was explained above.

## Allah is the Lord of the Two Easts and the Two Wests

Allah said,

رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ

((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah,

فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ

(So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah,

رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً

(The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns,

فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

(Then which of the blessings of your Lord will you both deny)

## Allah created Different Types of Water

Allah said,

مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ

(He has Maraja the two seas), or let them loose, according to Ibn \`Abbas. Allah's statement,

يَلْتَقِيَانِ

(meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement;

وَهُوَ الَّذِى مَرَجَ الْبَحْرَيْنِ هَـذَا عَذْبٌ فُرَاتٌ وَهَـذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخاً وَحِجْراً مَّحْجُوراً

(And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said,

بَيْنَهُمَا بَرْزَخٌ لاَّ يَبْغِيَانِ

(Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said,

يَخْرُجُ مِنْهُمَا الُّلؤْلُؤُ وَالمَرْجَانُ

(Out of them both come out pearls and Al-Marjan. ) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from \`Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn \`Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it,

فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

(Then which of the blessings of your Lord will you both deny) Allah said,

وَلَهُ الْجَوَارِ الْمُنشَئَاتُ

(And His are Al-Jawar Al-Munsha'at), meaning the ships that float,

فِى الْبَحْرِ

(in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched."

كَالاٌّعْلَـمِ

(like A\`lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore,

فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

(Then which of the blessings of your Lord will you both deny)

كُلُّ مَنْ عَلَيْهَا فَانٍ \- وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلْـلِ وَالإِكْرَامِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ


ayah_text: And He created the jinn from a smokeless flame of fire.

ayah_text_ar: وَخَلَقَ ٱلْجَآنَّ مِن مَّارِجٍ مِّن نَّارٍ


ayah_text: He is Lord of the two sunrises and Lord of the two sunsets.

ayah_text_ar: رَبُّ ٱلْمَشْرِقَيْنِ وَرَبُّ ٱلْمَغْرِبَيْنِ


ayah_text: He released the two seas, meeting side by side;

ayah_text_ar: مَرَجَ ٱلْبَحْرَيْنِ يَلْتَقِيَانِ


ayah_text: Between them is a barrier so neither of them transgresses.

ayah_text_ar: بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ


ayah_text: From both of them emerge pearl and coral.

ayah_text_ar: يَخْرُجُ مِنْهُمَا ٱللُّؤْلُؤُ وَٱلْمَرْجَانُ


ayah_text: And to Him belong the ships with sails elevated in the sea like mountains.

ayah_text_ar: وَلَهُ ٱلْجَوَارِ ٱلْمُنشَـَٔاتُ فِى ٱلْبَحْرِ كَٱلْأَعْلَـٰمِ


ayah_text: Everyone upon the earth will perish,

ayah_text_ar: كُلُّ مَنْ عَلَيْهَا فَانٍ

ayah_tafsir:
## Allah is the Ever Living, Free of all Need

Allah states that all the residents of earth will perish and die. The residents of the heavens will die, except whomever Allah wills. Only Allah's Honorable Face will remain, because our Lord, the Exalted, the Blessed, is the Ever Living Who never dies. Qatadah said, "First, Allah mentioned His creatures and then He said that all of this will perish." And in the reported supplication: \`O You the Ever Living Who sustains all that exists! O You Who created the heavens and the earth without precedence. O You, Who Owns the glory and the honor, none has the right to be worshipped except You. We seek refuge with Your mercy. Grant Us success in all of our matters. Please, do not abandon us to rely on ourselves even for an instant nor on any of Your creation." Ash-Sha\`bi said, "When you have recited,

كُلُّ مَنْ عَلَيْهَا فَانٍ

(Whatsoever is on it (the earth) will perish.) do not stop, continue reading,

وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلْـلِ وَالإِكْرَامِ

(And the Face of your Lord Dhul-Jalal wal-Ikram will remain forever.)" This Ayah is similar to Allah's statement,

كُلُّ شَىْءٍ هَالِكٌ إِلاَّ وَجْهَهُ

(Everything will perish save His Face.)(28:88) In this Ayah, Allah describes His Noble Face as being Dhul-Jalal wal-Ikram, indicating that He is Worthy of being revered, and thus, never defied; and obeyed, and thus, never disobeyed,

وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِىِّ يُرِيدُونَ وَجْهَهُ

(And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face.)(18:28), And as He said about those giving charity:

إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ

(We feed you seeking Allah's Face only.)(76:9) Ibn \`Abbas commented on the meaning of Dhul-Jalal wal-Ikram, by saying, "Owner of greatness and pride." After Allah stated that all of the inhabitants of the earth will die and end up in the Hereafter when He, Dhul-Jalal wal-Ikram, will judge them by His fair judgement, He said,

فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

(Then which of the blessings of your Lord will you both deny) Allah said,

يَسْأَلُهُ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ

(Whosoever is in the heavens and on the earth begs of Him. Every day He is (engaged) in some affair.) In this Ayah, Allah affirms that He is Rich, Free of all wants for anyone else and that all creatures stand in need of Him, in all conditions and situations. They all seek His help willingly or unwillingly. Everyday, He is engaged in some affair. Al-A\`mash reported from Mujahid, from \`Ubayd bin \`Umayr,

كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ

(Every day He is (engaged) in some affair.) He said, "Of His affairs is that He answers the supplicant, or gives to the one requesting, or removing adversity, or cures the one seeking to be cured."


ayah_text: And there will remain the Face of your Lord, Owner of Majesty and Honor.

ayah_text_ar: وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو ٱلْجَلَـٰلِ وَٱلْإِكْرَامِ


ayah_text: Whoever is within the heavens and earth asks Him; every day He is bringing about a matter.

ayah_text_ar: يَسْـَٔلُهُۥ مَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ


ayah_text: We will attend to you, O prominent beings.

ayah_text_ar: سَنَفْرُغُ لَكُمْ أَيُّهَ ٱلثَّقَلَانِ

ayah_tafsir:
## A Warning for Humans and Jinn

Ibn Jurayj said that the Ayah,

سَنَفْرُغُ لَكُمْ

(We shall attend to you,) means, \`We shall judge you,' while Al-Bukhari said that it means, "We shall recompense you. Surely, nothing will busy Allah from attending to anything else." This type of speech pattern is common in the Arabic language. For example, one would say, "I will attend to you," even when one is not busy with anything else. Allah's saying;

أَيُّهَا الثَّقَلاَنِ

(O you Thaqalan!) refers to the humans and the Jinns, as in the Hadith;

«يَسْمَعُهَا كُلُّ شَيْءٍ إِلَّا الثَّقَلَيْن»

(Everyone will be able to hear it, except the Thaqalayn.) In another narration that explains it, the Prophet said,

«إِلَّا الْإِنْسَ وَالْجِن»

(...except mankind and the Jinns.) Allah said,

فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

(Then which of the blessings of your Lord will you both deny), then,

يمَعْشَرَ الْجِنِّ وَالإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُواْ مِنْ أَقْطَـرِ السَّمَـوَتِ وَالاٌّرْضِ فَانفُذُواْ لاَ تَنفُذُونَ إِلاَّ بِسُلْطَـنٍ

(O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!) meaning, \`you will never be able to escape Allah's orders and decrees, because it encompasses you. You will never be able to avoid or avert His rule and judgement over you, you are surrounded by it wherever you may be.' This is also about the Gathering when the angels, comprising seven lines in every direction, will surround the creatures. None of the creatures will be able to escape on that Day,

إِلاَّ بِسُلْطَـنٍ

(except with authority) meaning, except with the commandment from Allah,

يَقُولُ الإِنسَـنُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ \- كَلاَّ لاَ وَزَرَ \- إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ

(On that Day man will say: "Where (is the refuge) to flee" No! There is no refuge! Unto your Lord will be the place of rest that Day.)(75:10-12),

وَالَّذِينَ كَسَبُواْ السَّيِّئَاتِ جَزَآءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ مَّا لَهُمْ مِّنَ اللَّهِ مِنْ عَاصِمٍ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِّنَ الَّيْلِ مُظْلِماً أُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ

(And those who earned evil deeds, the recompense of an evil deed is the like thereof, and humiliating disgrace will cover them. No defender will they have from Allah. Their faces will be covered as it were with pieces from the darkness of night. They are the dwellers of Fire, they will abide therein forever.)(10:27) Allah's statement,

يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ وَنُحَاسٌ فَلاَ تَنتَصِرَانِ

(There will be sent against you both, Shuwaz of fire and Nuhas, and you will not be able to defend yourselves.) \`Ali bin Abi Talhah reported from Ibn \`Abbas that Shuwaz is the flame of fire. Abu Salih said, "It is the flame above the fire below the smoke." Ad-Dahhak said,

شُوَاظٌ مِّن نَّارٍ

(Shuwaz of fire) "A flood of fire." Allah said;

وَنُحَاسٌ

(and Nuhas) \`Ali bin Abi Talhah reported from Ibn \`Abbas; "The smoke of the fire." Similar was reported from Abu Salih, Sa\`id bin Jubayr and Abu Sinan. Ibn Jarir said that the Arabs used to call the smoke of the fire, Nuhas and Nihas. But he said that the scholars of Qur'anic recitation said that in this Ayah, the word recited is Nuhas. Mujahid said, "Molten brass poured over their heads." Qatadah held the same view. Ad-Dahhak said,"Nuhas is liquid copper." The Ayah means, \`if you, mankind and the Jinns, try to escape on the Day of Resurrection, then the angels, including those among them who guard Hellfire, will bring you back by directing smoke of fire and molten brass on you.' Allah's statement,

فَلاَ تَنتَصِرَانِفَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

(and you will not be able to defend yourselves. Then which of the blessings of your Lord will you both deny)

فَإِذَا انشَقَّتِ السَّمَآءُ فَكَانَتْ وَرْدَةً كَالدِّهَانِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ


ayah_text: O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority from Allah.

ayah_text_ar: يَـٰمَعْشَرَ ٱلْجِنِّ وَٱلْإِنسِ إِنِ ٱسْتَطَعْتُمْ أَن تَنفُذُوا۟ مِنْ أَقْطَارِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ فَٱنفُذُوا۟ ۚ لَا تَنفُذُونَ إِلَّا بِسُلْطَـٰنٍ


ayah_text: There will be sent upon you a flame of fire and smoke, and you will not defend yourselves.

ayah_text_ar: يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ وَنُحَاسٌ فَلَا تَنتَصِرَانِ


ayah_text: And when the heaven is split open and becomes rose-colored like oil -

ayah_text_ar: فَإِذَا ٱنشَقَّتِ ٱلسَّمَآءُ فَكَانَتْ وَرْدَةً كَٱلدِّهَانِ

ayah_tafsir:
## The Horrors of the Day of Resurrection

Allah said,

فَإِذَا انشَقَّتِ السَّمَآءُ

(Then when the heaven is rent asunder,) on the Day of Resurrection; this meaning is clear in this and similar Ayat, such as,

وَانشَقَّتِ السَّمَآءُ فَهِىَ يَوْمَئِذٍ وَاهِيَةٌ

(And the heaven will be rent asunder, for that Day it (the heaven) will be frail and torn up.)(69:16),

وَيَوْمَ تَشَقَّقُ السَّمَآءُ بِالْغَمَـمِ وَنُزِّلَ الْمَلَـئِكَةُ تَنزِيلاً

(And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.)(25:25) and,

إِذَا السَّمَآءُ انشَقَّتْ \- وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ

(When the heaven is split asunder, and listens to and obeys its Lord -- and it must do so.)(84:1-2) Allah's statement,

فَكَانَتْ وَرْدَةً كَالدِّهَانِ

(and it becomes Wardah like Dihan.) This means they will melt just as sediment and silver are melted when heated. And they will be colored, just as dies stain something, sometimes red, sometimes yellow, or blue, or green. This demonstrates the extent of the horrors of the Mighty Day of Resurrection. As-Suddi said, "It will be as rosy color and as filth oil." Mujahid said

كَالدِّهَانِ

(like Dihan), "Like the colors of dyes." Allah said;

فَيَوْمَئِذٍ لاَّ يُسْـَلُ عَن ذَنبِهِ إِنسٌ وَلاَ جَآنٌّ

(So on that Day he will not be questioned about his sins, (neither) human nor Jinn.) this is similar to His saying;

هَـذَا يَوْمُ لاَ يَنطِقُونَ \- وَلاَ يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ

(That will be a Day when they shall not speak, and they will not be permitted to put forth any excuse.)(77:35-36) This is the case at the time, then all the creatures will be questioned about their deeds. Allah said;

فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ \- عَمَّا كَانُواْ يَعْمَلُونَ

(So, by your Lord, We shall certainly call all of them to account. For all that they used to do.)(15:92-93) Qatadah said, "On that they will be questioned and then their mouths will be sealed and their hands and feet will reveal what they used to do." Allah the Exalted said,

يُعْرَفُ الْمُجْرِمُونَ بِسِيمَـهُمْ

(The criminals will be known by their marks,) i.e., by special marks that distinguish them. Al-Hasan and Qatadah said, "They will be known by their dark faces and their blue eyes." I say that this contrasts to the marks that will distinguish the believers, such as the light that will appear on the parts of the body that they used to wash while performing ablution. Allah said,

فَيُؤْخَذُ بِالنَّوَاصِى وَالاٌّقْدَامِ

(and they will be seized by their foreheads and feet.) meaning, the angels of punishment will bend their heads down to their feet and throw them like this into the Hellfire. Al-A\`mash said that Ibn \`Abbas said, "He will be taken by his forehead and his feet and be broken just as a stick is broken to be thrown into an oven." Allah said,

هَـذِهِ جَهَنَّمُ الَّتِى يُكَذِّبُ بِهَا الْمُجْرِمُونَ

(This is the Hell which the criminals denied.) meaning, \`this is the Fire that you used to deny existed that it; now you see it before your eyes!' While being chastised, criticized, disgraced and belittled, this will be said to the disbelievers.

يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ

(They will go between it and Hamim An!) meaning, they will sometimes be punished with fire and they will sometimes be given Hamim which is a drink like molten copper tearing their intestines and internal organs,

إِذِ الاٌّغْلَـلُ فِى أَعْنَـقِهِمْ والسَّلَـسِلُ يُسْحَبُونَ \- فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ

(When the iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the Hamim, then they will be burned in the Fire.)(40:71-72) Allah said

ءَانٍ

(An) meaning hot, due to the fierce and intense heat that is impossible to bear. Ibn \`Abbas said;

يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ

(They will go between it and Hamim An!) "That has reached the ultimate temperature and boiling fiercely." Similar was said by Mujahid, Sa\`id bin Jubayr, Ad-Dahhak, Al-Hasan, Ath-Thawri and As-Suddi. Qatadah also commented, "Its boiling started when Allah created the heavens and the earth!" Muhammad bin Ka\`b Al-Qurazi said, "The (disobedient) servant will be seized by the forehead and stirred in that boiling water until his flesh melts and only the bones and the eyes in his head remain. This is the meaning of Allah's statement,

فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ

(In the Hamim, then they will be burned in the Fire.)(40:72) And Al-Hamim Al-An means hot." There is another report from Al-Qurazi;

حَمِيمٍ ءَانٍ

(Hamim An) that it means "prepared. " This is also the view of Ibn Zayd. And saying that it means "prepared" does not contradict the first report from Al-Qurazi which says that it means hot, for Allah said:

تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ

(They will be given to drink from a spring, Aniyah.) (88:5) which means severe unbearable heat, and His saying;

غَيْرَ نَـظِرِينَ إِنَـهُ

(not to wait for it to be prepared)(33:53) which means properly cooking and preparing it. So His saying;

حَمِيمٍ ءَانٍ

(Hamim An.) Hamim, that is very hot. Surely, punishing the disobedient criminals as well as favoring those who had Taqwa, is from Allah's grace, mercy, justice, compassion and kindness for His creatures. His warnings against His torment and punishment, such as mentioned in these Ayat, should encourage all creatures to abandon the Shirk and disobedience they engage in, and this is why Allah reminded them of this favor;

فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

(Then which of the blessings of your Lord will you both deny)


ayah_text: So which of the favors of your Lord would you deny? -


ayah_text: Then on that Day none will be asked about his sin among men or jinn.

ayah_text_ar: فَيَوْمَئِذٍ لَّا يُسْـَٔلُ عَن ذَنۢبِهِۦٓ إِنسٌ وَلَا جَآنٌّ


ayah_text: So which of the favors of your Lord would you deny?


ayah_text: The criminals will be known by their marks, and they will be seized by the forelocks and the feet.

ayah_text_ar: يُعْرَفُ ٱلْمُجْرِمُونَ بِسِيمَـٰهُمْ فَيُؤْخَذُ بِٱلنَّوَٰصِى وَٱلْأَقْدَامِ


ayah_text: This is Hell, which the criminals deny.

ayah_text_ar: هَـٰذِهِۦ جَهَنَّمُ ٱلَّتِى يُكَذِّبُ بِهَا ٱلْمُجْرِمُونَ


ayah_text: They will go around between it and scalding water, heated to the utmost degree.

ayah_text_ar: يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ


ayah_text: But for he who has feared the position of his Lord are two gardens -

ayah_text_ar: وَلِمَنْ خَافَ مَقَامَ رَبِّهِۦ جَنَّتَانِ

ayah_tafsir:
## The Delight of Those Who have Taqwa in Paradise

Allah the Exalted said,

وَلِمَنْ خَافَ مَقَامَ رَبِّهِ

(But for him who fears the standing before his Lord,) on the Day of Resurrection,

وَنَهَى النَّفْسَ عَنِ الْهَوَى

(And restrained himself from the desires.) (79:40), and does not indulge nor prefer this worldly life. He who knows that the Hereafter is better and more lasting, so he fulfills what his Lord ordered him and stays away from His prohibitions, then he will earn two gardens from his Lord on the Day of Resurrection. Al-Bukhari recorded that \`Abdullah bin Qays said that the Messenger of Allah said,

«جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَى رَبِّهِمْ عَزَّ وَجَلَّ إِلَّا رِدَاءُ الْكِبْرِيَاءِ عَلَى وَجْهِهِ فِي جَنَّةِ عَدْن»

(There are two gardens made of silver -- their vessels and all that they contain. And there are two gardens made of gold -- their vessels and all that they contain. And nothing stands between the people in the \`Adn Garden and looking at their Lord, the Exalted and Most Honored, but the covering of pride before His Face.) The Group, with the exception of Abu Dawud, collected this via the Hadith of \`Abdul-\`Aziz. This Ayah is general and applies to both humans and Jinns, providing proof that those among the Jinns who believe and have Taqwa will enter Paradise, for Allah is reminding the Ath-Thaqalayn of this favor, as He says;

وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

(But for him who fears the standing before his Lord, there will be two Gardens. Then which of the blessings of your Lord will you both deny) Then He describes these two gardens, by saying,

ذَوَاتَآ أَفْنَانٍ

(With Afnan.) their trees have beautiful young branches that hold and produce every type of ripened beautiful fruit,

فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

(Then which of the blessings of your Lord will you both deny) \`Ata' Al-Khurasani and several others said that Afnan means spreading branches of trees that reach the branches of other trees,

فِيهِمَا عَيْنَانِ تَجْرِيَانِ

(In them (both) will be two springs flowing.) free to water these trees and branches that produce all kinds of fruits,

فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

(Then which of the blessings of your Lord will you both deny) Al-Hasan Al-Basri said that one of these springs is called Tasnim, and the other called As-Salsabil. \`Atiyah said that the water of one of these springs is from non-standing water and the other from wine that gives delight to those who drink it. Allah's statement,

فِيهِمَا مِن كُلِّ فَـكِهَةٍ زَوْجَانِ

(In them (both) will be every kind of fruit in pairs.), of every type and kind of fruit, that which they knew before, and better, and that which they did not know before. Therein, there are delights that no eye has ever seen, no ear has ever heard and no heart has ever imagined,

فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

(Then which of the blessings of your Lord will you both deny) Ibrahim bin Al-Hakam bin Aban said that his father narrated from \`Ikrimah that Ibn \`Abbas said, "There is not a fruit that exists in this life, sweet or bitter, but it exists in Paradise, even the colo- cynth." Ibn \`Abbas also said, "There is nothing in the world that is in the Hereafter except in name." Meaning there is such an enormous difference and contrast between the two in enjoyment and value.


ayah_text: Having spreading branches.

ayah_text_ar: ذَوَاتَآ أَفْنَانٍ


ayah_text: In both of them are two springs, flowing.

ayah_text_ar: فِيهِمَا عَيْنَانِ تَجْرِيَانِ


ayah_text: In both of them are of every fruit, two kinds.

ayah_text_ar: فِيهِمَا مِن كُلِّ فَـٰكِهَةٍ زَوْجَانِ


ayah_text: They are reclining on beds whose linings are of silk brocade, and the fruit of the two gardens is hanging low.

ayah_text_ar: مُتَّكِـِٔينَ عَلَىٰ فُرُشٍۭ بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ ۚ وَجَنَى ٱلْجَنَّتَيْنِ دَانٍ

ayah_tafsir:
مُتَّكِئِينَ

(Reclining), in reference to the residents of Paradise, who will recline or sit cross-legged;

عَلَى فُرُشٍ بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ

(upon the couches lined with Istabraq,) which is thick silk brocade, according to \`Ikrimah, Ad-Dahhak and Qatadah. Abu \`Imran Al-Jawni said, "It is thick silk embroidered with gold." In this way, the honor of the outside is alluded to by mentioning the honor of the inside. Abu Ishaq narrated that Hubayrah bin Yarim said that \`Abdullah bin Mas\`ud said, "This is their interior, so what about it if you see their exterior" Allah said,

وَجَنَى الْجَنَّتَيْنِ دَانٍ

(and the fruits of the two Gardens will be near at hand.) close to the believers who will be able to take any of it they wish, whether they are reclining or otherwise,

قُطُوفُهَا دَانِيَةٌ

(The fruits in bunches whereof will be low and near at hand.)(69:23),

وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً

(And the shade thereof is. close upon them, and the bunches of fruit thereof will hang low within their reach.)(76:14), meaning, these fruits descend from their branches to those who wish to have them, because they are close at hand,

فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

(Then which of the blessings of your Lord will you both deny) After Allah mentioned the couches, He then said,

فِيهِنَّ

(Wherein will be), meaning on these couches or beds,

قَـصِرَتُ الطَّرْفِ

(Qasirat At-Tarf) chaste females, wives restraining their glances, desiring none except their husbands, seeing them as the most beautiful men in Paradise. This was said by Ibn \`Abbas, Qatadah, \`Ata' Al-Khurasani and Ibn Zayd. It was reported that one of these wives will say to her husband, "By Allah! I neither see anything in Paradise more handsome than you nor more beloved to me than you. So praise be to Allah Who made you for me and made me for you." Allah said,

لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلاَ جَآنٌّ

(whom never deflowered a human before nor Jinn ) meaning they are delightful virgins of comparable age who never had sexual intercourse with anyone, whether from mankind or Jinns, before their husbands. This is also a proof that the believers among the Jinns will enter Paradise. Artat bin Al-Mundhir said, "Damrah bin Habib was asked if the Jinns will enter Paradise and he said, \`Yes, and they will get married. The Jinns will have Jinn women and the humans will have female humans."' Allah's statement,

لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلاَ جَآنٌّ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

(whom never deflowered a human before nor Jinn. Then which of the blessings of your Lord will you both deny) Then Allah describes these women for the proposed:

كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ

(they are like Yaqut and Marjan.) Mujahid, Al-Hasan, Ibn Zayd and others said, "They are as pure as rubies and white as Marjan." So here they described Marjan as pearls. Imam Muslim recorded that Muhammad bin Sirin said, "Some people either boasted or just wondered who are more in Paradise, men or women. Abu Hurayrah said, \`Has not Abu Al-Qasim (Muhammad ) said,

«إِنَّ أَوَّلَ زُمْرَةٍ تَدْخُلُ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّتِي تَلِيهَا عَلَى (أَضْوَءِ) كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ، لِكُلِّ امْرِىءٍ مِنْهُمْ زَوْجَتَانِ اثْنَتَانِ، يُرَى مُخُّ سُوقِهِمَا مِنْ وَرَاءِ اللَّحْمِ، وَمَا فِي الْجَنَّةِ أَعْزَب»

(Verily, the first group that will enter Paradise will look like the moon when it is full, and the next batch will be as radiant as the radiant star in the sky. Each one of them will marry two wives. The marrow of the bones of their shins will be seen through the flesh. None will be unmarried in Paradise.) This Hadith was recorded in the Two Sahihs. Imam Ahmad recorded that Anas said that the Messenger of Allah said,

«لَغَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوسِ أَحَدِكُمْ، أَوْ مَوْضِعُ قِدِّهِ يَعْنِي سَوْطَهُ مِنَ الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوِ اطَّلَعَتِ امْرَأَةٌ مِنْ نِسَاءِ أَهْلِ الْجَنَّةِ إِلَى الْأَرْضِ لَمَلَأَتْ مَا بَيْنَهُمَا رِيحًا، وَلَطَابَ مَا بَيْنَهُمَا، وَلَنَصِيفُهَا عَلَى رَأْسِهَا خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا»

(A morning or an evening journey in Allah's cause is better than the world and whatever is on its surface. And a place in Paradise as small as that occupied by the whip of one of you, is better than the world and whatever is on its surface. If one of the women of the people of Paradise looks directly at the earth, she will fill what is between Paradise and earth with a good scent and all of it will become delightful. Verily, the veil over her head is better than this life and all that is on its surface.) Al-Bukhari also collected a similar narration. Allah the Exalted said,

هَلْ جَزَآءُ الإِحْسَـنِ إِلاَّ الإِحْسَـنُ

(Is there any reward for good other than good) Allah declares that in the Hereafter, all that is good and righteous is the only befitting reward for those who do good deeds in this life,

لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ

(For those who have done good is best (reward) and even more.)(10:26) All of these are tremendous blessings that cannot be earned merely by good deeds, but by Allah's favor and bounty, after all of these He says;

فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

(Then which of the blessings of your Lord will you both deny)


ayah_text: In them are women limiting their glances, untouched before them by man or jinni -

ayah_text_ar: فِيهِنَّ قَـٰصِرَٰتُ ٱلطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَآنٌّ

ayah_tafsir: MISSING


ayah_text: As if they were rubies and coral.

ayah_text_ar: كَأَنَّهُنَّ ٱلْيَاقُوتُ وَٱلْمَرْجَانُ


ayah_text: Is the reward for good anything but good?

ayah_text_ar: هَلْ جَزَآءُ ٱلْإِحْسَـٰنِ إِلَّا ٱلْإِحْسَـٰنُ