ayah_text: No! When the soul has reached the collar bones

ayah_text_ar: كَلَّآ إِذَا بَلَغَتِ ٱلتَّرَاقِىَ

ayah_tafsir:
## Certainty will Occur at the Time of Death. Allah Informs of the Condition at the Time of Death and What Terrors it Contains.

May Allah make us firm at that time with the Firm Statement. Allah says,

كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ

(Nay, when it reaches to the collarbones.) If we make the word "Kalla" negative, then this Ayah means, \`O son of Adam! You are not able to deny that which I informed you of at that time (death). This will become something witnessed by you with your own eyes.' If we consider the word "Kalla" to be a word of affirmation, then this would be the most obvious meaning. In this case it would mean that it is certainly true when the soul reaches the collarbones - meaning, \`your soul will be pulled out of your body and it will reach your collarbones.' This is similar to Allah's statement,

فَلَوْلاَ إِذَا بَلَغَتِ الْحُلْقُومَ \- وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ \- وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَـكِن لاَّ تُبْصِرُونَ \- فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ \- تَرْجِعُونَهَآ إِن كُنتُمْ صَـدِقِينَ

(Then why do you not (intervene) when (the soul of the dying person) reaches the throat And you at the moment are looking on, but We are nearer to him than you, but you see not, then why do you not if you are exempt from the reckoning and recompense, bring back the soul, if your are truthful) (56:83-87) Thus, Allah similarly says here,

كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ \- وَقِيلَ مَنْ رَاقٍ

(Nay, when it reaches to the collarbones. And it will be said: "Who can cure him) \`Ikrimah reported from Ibn \`Abbas that he said, "Meaning, who is the person who recites divine prayers of healing so that he may come and cure him" Abu Qilabah made a similar statement when he said,

وَقِيلَ مَنْ رَاقٍ

(And it will be said: "Who can cure him) "This means who is the doctor that can cure him" Qatadah, Ad-Dahhak and Ibn Zayd all have similar statements. \`Ali bin Abi Talhah reported from Ibn \`Abbas that he said concerning the Ayah,

وَالْتَفَّتِ السَّاقُ بِالسَّاقِ

(And one shank will be joined with another shank.) "This is the last day of the days of this world and the first day of the days of the Hereafter. So there will be hardships that will meet (more) hardships, except for he whom Allah has mercy upon." \`Ikrimah said,

وَالْتَفَّتِ السَّاقُ بِالسَّاقِ

(And one shank will be joined with another shank.) "The great matter (will be joined) with the great matter." Mujahid said, "A test (will be joined) with a test." Al-Hasan Al-Basri said concerning Allah's statement,

وَالْتَفَّتِ السَّاقُ بِالسَّاقِ

(And one shank will be joined with another shank. ) "These are your two shins when they are bound together." In another narration from him (Al-Hasan) he said, "His two legs have died and they will not carry him while he used to walk around on them." Concerning Allah's statement,

إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ

(The drive will be on that Day to your Lord!) meaning, the place of return and the destination. This is that the soul ascends into the heavens and Allah says, "Return my servant to the earth, for verily, I have created them from it, I return them into it, and from it I will bring them out at another time." This has been reported in the lengthy Hadith of Al-Bara'. Verily, Allah says,

وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ \- ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ

(He is the Irresistible (Supreme), over His servants, and He sends guardians over you, until when death approaches one of you, Our messengers take his soul, and they never neglect their duty. Then they are returned to Allah, their True Master. Surely, for Him is the judgement and He is the

## Mentioning the Case of the Denier

Allah says,

فَلاَ صَدَّقَ وَلاَ صَلَّى \- وَلَـكِن كَذَّبَ وَتَوَلَّى

(So, he neither believed nor prayed! But on the contrary, he denied and turned away!) This is to inform about the disbeliever who used to deny the truth in his heart in the abode of this worldly life, and he used to turn away from acting according to its way. Thus, there is no good in him, internally or externally. Therefore, Allah says,

فَلاَ صَدَّقَ وَلاَ صَلَّى \- وَلَـكِن كَذَّبَ وَتَوَلَّى \- ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى

(So he neither believed nor prayed! But on the contrary, he denied and turned away! Then he walked in conceit (full pride) to his family admiring himself!)(75:31-33) meaning, stubborn, cruel, obstinate, wanton, lazy, having no concern and doing no deeds. This is similar to Allah's statement,

وَإِذَا انقَلَبُواْ إِلَى أَهْلِهِمْ انقَلَبُواْ فَكِهِينَ

(And when they returned to their own people, they would return jesting.) (83:31) Allah also says,

إِنَّهُ كَانَ فِى أَهْلِهِ مَسْرُوراً \- إِنَّهُ ظَنَّ أَن لَّن يَحُورَ

(Verily, he was among his people in joy! Verily, he thought that he would never come back (to Us)!) (84:13,14) meaning, return.

بَلَى إِنَّ رَبَّهُ كَانَ بِهِ بَصِيراً

(Yes! Verily, his Lord has been ever beholding him!) (84:15) Ad-Dahhak reported from Ibn \`Abbas that he said,

ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى

(Then he walked in conceit to his family admiring himself!) "This means arrogantly." Qatadah and Zayd bin Aslam both said, "Strutting." Allah then says,

أَوْلَى لَكَ فَأَوْلَى \- ثُمَّ أَوْلَى لَكَ فَأَوْلَى

(Woe to you! And then woe to you! Again, woe to you! And then woe to you!) This is a definite warning and threat from Allah to those who disbelieve in Him and strut about when walking. This means, \`you deserve to strut like this while you have disbelieved in your Creator and Maker.' This is what is commonly said in this type of situation in order to mock and intimidate (someone). This is as Allah says,

ذُقْ إِنَّكَ أَنتَ الْعَزِيزُ الْكَرِيمُ

(Taste you (this)! Verily you were (pretending to be) the mighty, the generous!) (44:49) Similarly, Allah says,

كُلُواْ وَتَمَتَّعُواْ قَلِيلاً إِنَّكُمْ مُّجْرِمُونَ

(Eat and enjoy yourselves for a little. Verily, you are criminals.) (77:46) Allah also says,

فَاعْبُدُواْ مَا شِئْتُمْ مِّن دُونِهِ

(So worship what you like besides Him.) (39:15) And like Allah's statement,

اعْمَلُواْ مَا شِئْتُمْ

(Do what you will.) (41:40) There are other examples of this as well. Abu \`Abdur-Rahman An-Nasa'i recorded from Sa\`id bin Jubayr that he said, "I mentioned to Ibn \`Abbas,

أَوْلَى لَكَ فَأَوْلَى \- ثُمَّ أَوْلَى لَكَ فَأَوْلَى

(Woe to you! And then woe to you! Again, woe to you! And then woe to you!) He (Ibn \`Abbas) replied, \`The Messenger of Allah said this to Abu Jahl, then Allah, the Mighty and Sublime, revealed this Ayah."' Ibn Abi Hatim recorded from Qatadah that he said concerning Allah's statement,

أَوْلَى لَكَ فَأَوْلَى \- ثُمَّ أَوْلَى لَكَ فَأَوْلَى

(Woe to you! And then woe to you! Again, woe to you! And then woe to you!) "It is a threat followed by a threat, just as you hear it. They claim that the Prophet of Allah grabbed the clothes of the enemy of Allah, Abu Jahl. The Prophet then said to him, \`Woe to you! And then (again) woe to you! Again woe to you! And then (again) woe to you!' At this the enemy of Allah, Abu Jahl, said, \`Are you threatening me, O Muhammad By Allah! Neither you nor your Lord are able to do anything, and verily, I am the mightiest person walking between its (Makkah's) two mountains."'

## Man will not be left neglected

Allah says,

أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى

(Does man think that he will be left neglected) As-Suddi said, "Meaning not resurrected." Mujahid, Ash-Shafi\`i and \`Abdur-Rahman bin Zayd bin Aslam, all said, "Meaning, he will not be commanded and prohibited." Apparently the Ayah includes both meanings. This means that he will not be left neglected in this worldly life, without being commanded and prohibited. He also will not be left neglected in his grave unattended to without being resurrected. Rather he will be commanded and prohibited in this life, and gathered back to Allah in the abode of the Hereafter. The intent here is to affirm the existence of the abode of the final return and to refute whoever rejects it from the people of deviance, ignorance and stubbornness. Thus, Allah uses the beginning of creation as a proof for the repetition of the creation in His saying,

أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى

(Was he not a Nutfah of semen emitted) meaning, was not man a weak drop of sperm from a despised fluid known as semen, that is emitted from the loins into the wombs

ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى

(Then he became an \`Alaqah; then shaped and fashioned in due proportion.) meaning, he became a clot, then a lump of flesh, then he was formed and the soul was blown into him. Then he became a perfect creation with healthy limbs, as either a male or a female by the permission and decree of Allah. Thus, Allah says,

فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى

(And made of him two sexes, male and female.) Then Allah says,

أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى

(Is it not so then, that He would be able to give life to the dead) meaning, is not He Who made this perfect creation from this weak drop of sperm able to repeat that as He did originally And "the ability to repeat that" either refers to the origination only, or to both that and the process of perfecting it, according to two different views, as in Allah's saying;

وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ

(And He it is Who originates the creation, then He will repeat it; this is easier for Him.) (30:27) The first view is more popular, and Allah knows best.

## Supplication upon completing this Surah

Abu Dawud recorded from Musa bin Abi \`A'ishah that he said, "A man used to pray on top of his house and whenever he recited,

أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى

(Is it not so then, that He would be able to give life to the dead) he would say, \`Glory to You, of course.' So the people asked him about that and he said, \`I heard it from the Messenger of Allah ."' Abu Dawud was alone in transmitting this Hadith and he did not mention who this Companion was, but there is no harm in that. This is the end of the Tafsir of Surat Al-Qiyamah, all praise and thanks are due to Allah.


ayah_text: And it is said, "Who will cure him?"

ayah_text_ar: وَقِيلَ مَنْ ۜ رَاقٍ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_name_english: Al-Qiyamah

surah_name_arab: القيامة

surah_revelation_place: Mecca

surah_meaning: The Resurrection

surah_type: meccan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: And the dying one is certain that it is the time of separation

ayah_text_ar: وَظَنَّ أَنَّهُ ٱلْفِرَاقُ


ayah_text: And the leg is wound about the leg,

ayah_text_ar: وَٱلْتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ


ayah_text: To your Lord, that Day, will be the procession.

ayah_text_ar: إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمَسَاقُ


ayah_text: And the disbeliever had not believed, nor had he prayed.

ayah_text_ar: فَلَا صَدَّقَ وَلَا صَلَّىٰ


ayah_text: But instead, he denied and turned away.

ayah_text_ar: وَلَـٰكِن كَذَّبَ وَتَوَلَّىٰ


ayah_text: And then he went to his people, swaggering in pride.

ayah_text_ar: ثُمَّ ذَهَبَ إِلَىٰٓ أَهْلِهِۦ يَتَمَطَّىٰٓ


ayah_text: Woe to you, and woe!

ayah_text_ar: أَوْلَىٰ لَكَ فَأَوْلَىٰ


ayah_text: Then woe to you, and woe!

ayah_text_ar: ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰٓ


ayah_text: Does man think that he will be left neglected?

ayah_text_ar: أَيَحْسَبُ ٱلْإِنسَـٰنُ أَن يُتْرَكَ سُدًى


ayah_text: Had he not been a sperm from semen emitted?

ayah_text_ar: أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَىٰ


ayah_text: Then he was a clinging clot, and Allah created his form and proportioned him

ayah_text_ar: ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّىٰ


ayah_text: And made of him two mates, the male and the female.

ayah_text_ar: فَجَعَلَ مِنْهُ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ


ayah_text: Is not that Creator Able to give life to the dead?

ayah_text_ar: أَلَيْسَ ذَٰلِكَ بِقَـٰدِرٍ عَلَىٰٓ أَن يُحْـِۧىَ ٱلْمَوْتَىٰ


ayah_text: Has there not come upon man a period of time when he was not a thing even mentioned?

ayah_text_ar: هَلْ أَتَىٰ عَلَى ٱلْإِنسَـٰنِ حِينٌ مِّنَ ٱلدَّهْرِ لَمْ يَكُن شَيْـًٔا مَّذْكُورًا

ayah_tafsir:
## Which was revealed in Makkah

## The Recitation of Surat As-Sajdah and Al-Insan in the Morning Prayer on Friday

It has been mentioned previously that it is recorded in Sahih Muslim from Ibn \`Abbas that the Messenger of Allah used to recite in the Morning prayer on Friday:

الم تَنزِيلَ

(Alif Lam Mim. The revelation...)(32) and;

هَلْ أَتَى عَلَى الإِنسَـنِ

(Has there not been over man...) (76)

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Allah created Man after He did not exist

Allah informs that He brought man into existence after he was not even a thing worth mentioning, due to his lowliness and weakness. Allah says,

هَلْ أَتَى عَلَى الإِنسَـنِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئاً مَّذْكُوراً

(Has there not been over man a period of time, when he was not a thing worth mentioning) Then Allah explains this by saying,

إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ

(Verily, We have created man from Nutfah Amshaj,) meaning, mixed. The words Mashaj and Mashij mean something that is mixed together. Ibn \`Abbas said concerning Allah's statement,

مِن نُّطْفَةٍ أَمْشَاجٍ

(from Nutfah Amshaj,) "This means the fluid of the man and the fluid of the woman when they meet and mix." Then man changes after this from stage to stage, condition to condition and color to color. \`Ikrimah, Mujahid, Al-Hasan and Ar-Rabi\` bin Anas all made statements similar to this. They said, "Amshaj is the mixing of the man's fluid with the woman's fluid." Concerning Allah's statement,

نَّبْتَلِيهِ

(in order to try him,) means, \`We test him.' It is similar to Allah's statement,

لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً

(That He may test you which of you is best in deed.) (67:2) Then Allah says,

فَجَعَلْنَـهُ سَمِيعاً بَصِيراً

(so, We made him hearer and seer.) meaning, \`We gave him the faculties of hearing and sight so that he would be able to use them for obedience and disobedience.'

## Allah guided Him to the Path, so Man is either Grateful or Ungrateful

Allah says,

إِنَّا هَدَيْنَـهُ السَّبِيلَ

(Verily, We guided to him the way,) meaning, \`We explained it to him, made it clear to him and showed it to him.' This is as Allah says,

وَأَمَّا ثَمُودُ فَهَدَيْنَـهُمْ فَاسْتَحَبُّواْ الْعَمَى عَلَى الْهُدَى

(And as for Thamud, We guided them but they preferred blindness to guidance.) (41:17) Allah also said,

وَهَدَيْنَـهُ النَّجْدَينِ

(And We guided him to the two ways.) (90:10) meaning, \`We explained to him the path of good and the path of evil.' This is the statement of \`Ikrimah, \`Atiyah, Ibn Zayd and Mujahid from what is well-known from him and the majority. Allah then says,

إِمَّا شَاكِراً وَإِمَّا كَفُوراً

(Whether he be grateful or ungrateful.) This is his decree. Thus, with this he is either wretched or happy. This is like what has been recorded by Muslim in a Hadith from Abu Malik Al-Ash\`ari. He said that the Messenger of Allah said,

«كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ، فَمُوبِقُهَا أَوْ مُعْتِقُهَا»

(All of mankind wakes up in the morning the merchant of his own soul. So he either imprisons it or sets it free. )

surah_name_english: Al-Insan

surah_name_arab: الانسان

surah_revelation_place: Madinah

surah_meaning: Man

surah_type: medinan


ayah_text: Indeed, We created man from a sperm-drop mixture that We may try him; and We made him hearing and seeing.

ayah_text_ar: إِنَّا خَلَقْنَا ٱلْإِنسَـٰنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَـٰهُ سَمِيعًۢا بَصِيرًا


ayah_text: Indeed, We guided him to the way, be he grateful or be he ungrateful.

ayah_text_ar: إِنَّا هَدَيْنَـٰهُ ٱلسَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا


ayah_text: Indeed, We have prepared for the disbelievers chains and shackles and a blaze.

ayah_text_ar: إِنَّآ أَعْتَدْنَا لِلْكَـٰفِرِينَ سَلَـٰسِلَا۟ وَأَغْلَـٰلًا وَسَعِيرًا

ayah_tafsir:
## The Recompense of the Disbelievers and the Righteous

Allah informs of what he has waiting for those who disbelieve in Him from His creatures of chains, iron collars and Sa\`ir. Sa\`ir is the flame and fire of the Hell. This is as Allah says,

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

(When iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire.) (40:71,72) After mentioning the blazing Fire He has prepared for these wretched people, Allah goes on to say,

إِنَّ الاٌّبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَـفُوراً

(Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur.) The properties of the Kafur (camphor) are well known; cooling, having a nice fragrance and in addition to this its taste will be delicious in Paradise. Al-Hasan said, "The coolness of the camphor will be in the pleasantness of ginger." Thus Allah said,

عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيراً

(A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly.) meaning, this (drink) that will be mixed for these righteous people will be taken from Kafur, which is a spring that Allah's close servants will drink directly from, without it being mixed with anything, and they will drink to their fill from it. The word Yashrabu (to drink) includes the meaning of Yarwa (to quench one's thirst). Allah then says,

يُفَجِّرُونَهَا تَفْجِيراً

(causing it to gush forth abundantly (Tafjir).) meaning, they will have control of it however and wherever they wish. They will have access to it from their castles, their homes, their sitting rooms and their residences. At-Tafjir means to cause to gush forth or flow out. This is as Allah says,

وَقَالُواْ لَن نُّؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الاٌّرْضِ يَنْبُوعًا

(And they say: "We shall not believe in you until you cause a spring to gush forth from the earth for us.) (17:90) And Allah says,

وَفَجَّرْنَا خِلَـلَهُمَا نَهَراً

(We caused a river to gush forth in the midst of them.) (18:33) Mujahid said,

يُفَجِّرُونَهَا تَفْجِيراً

(causing it to gush forth abundantly.) "This means that they will divert it to wherever they wish." \`Ikrimah and Qatadah both made similar statements. Ath-Thawri said, "They will cause it to flow wherever they wish."

## The Deeds of these Righteous People

Allah says,

يُوفُونَ بِالنَّذْرِ وَيَخَـفُونَ يَوْماً كَانَ شَرُّهُ مُسْتَطِيراً

(They fulfill vows, and they fear a Day whose evil will be wide-spreading.) meaning, they devote to worship Allah using that which He made obligatory upon them from actions of obligatory obedience that is based on Islamic legislation. They also worship Him by fulfilling their vows. Imam Malik reported from Talhah bin \`Abdul-Malik Al-Ayli, who reported from Al-Qasim bin Malik, from \`A'ishah that the Messenger of Allah said,

«مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِه»

(Whoever makes a vow to obey Allah, then he should obey Him. And whoever makes a vow to disobey Allah, then he should not disobey Him.) Al-Bukhari also recorded this Hadith from Malik. These people also abandon those forbidden things which He (Allah) has prohibited for them, due to their fear of having an evil reckoning on the Day of Return. This is the Day when the evil will spread out among all people except for those upon whom Allah has had mercy. Ibn \`Abbas said, "Spreading." Qatadah said, "By Allah! The evil of that Day will spread until it fills the heavens and the earth." Concerning Allah's statement,

وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ

(And they give food, inspite of their love for it,) It has been said that this means the love of Allah, the Most High. In their view the pronoun refers to Allah. However, the most apparent meaning is that the pronoun refers to the food. This would mean, they give food while they themselves love it and desire it. This was stated by Mujahid and Muqatil, and it was the preferred opinion of Ibn Jarir. This is similar to Allah's statement,

وَءَاتَى الْمَالَ عَلَى حُبِّهِ

(And gives his wealth, in spite of love for it.) (2:177) Allah also says,

لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ

(By no means shall you attain Al-Birr unless you spend of that which you love.) (3:92) In the Sahih, there is a Hadith which states,

«أَفْضَلُ الصَّدَقَةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَى وَتَخْشَى الْفَقْر»

(The best charity is that which you give while you are healthy, covetous, hoping for wealth and fearing poverty.) This means in the condition of your love for wealth, your eagerness for it and your need for it. Thus, Allah says,

وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً

(And they give food, inspite of their love for it, to the poor, the orphan and the captive,) Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded. In reference to the captive, Sa\`id bin Jubayr, Al-Hasan and Ad-Dahhak all said, "He is the captive among the people of the Qiblah (i.e., the Muslims)." Ibn \`Abbas said, "At that time (when this Ayah was revealed) their (the Muslims') captives were idolators." Proof for this is that on the day of Badr the Messenger of Allah commanded his Companions to treat the captives respectfully. They (the Companions) would give them preference over themselves when eating their meals. \`Ikrimah said, "They (captives) are the slaves." Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators. Sa\`id bin Jubayr, \`Ata', Al-Hasan and Qatadah all made similar statements. The Messenger of Allah advised treating servants well in more than one Hadith. This held such importance with him that the last statement of advice that he gave (before dying) was his saying,

«الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُم»

(The prayer (As-Salah) and what your right hand possesses (slaves).) Mujahid said, "He (the captive) is the prisoner." This means that these (righteous) people give food to others even though they themselves desire it and love it, saying at the same time,

إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ

(We feed you seeking Allah's Face only.) meaning, hoping for the reward of Allah and His pleasure.

لاَ نُرِيدُ مِنكُمْ جَزَآءً وَلاَ شُكُوراً

(We wish for no reward, nor thanks from you.) meaning, \`we do not seek any reward from you in return for it. We also are not seeking for you to thank us in front of the people.' Mujahid and Sa\`id bin Jubayr both said, "By Allah! They do not say this with their tongues, but rather, Allah knows it in their hearts and He commends them for it. Every seeker should seek after this."

إِنَّا نَخَافُ مِن رَّبِّنَا يَوْماً عَبُوساً قَمْطَرِيراً

(Verily, We fear from our Lord a Day that is \`Abus and Qamtarir.) meaning, \`we only do this so that perhaps Allah may have mercy on us and treat us with gentleness on the Day that is \`Abus and Qamtarir.' \`Ali bin Abi Talhah reported from Ibn \`Abbas, "\`Abus means difficult and Qamtarir means long." \`Ikrimah and others said from Ibn Abbas,

يَوْماً عَبُوساً قَمْطَرِيراً

(a Day that is \`Abus and Qamtarir (hard and distressful, that will make the faces look horrible from extreme dislike to it.)) "The disbeliever will frown on that day until sweat will flow between his eyes like tar." Mujahid said, "Abus \`Abis means (frowning with) the two lips and Qamtarir means drawing up the face in a scowl." Sa\`id bin Jubayr and Qatadah said, "Faces will be made to frown due to dismay. Qamtarir is the contraction of the forehead and what is between the two eyes due to dismay." Ibn Zayd said, " \`Abus is the evil and Qamtarir is the severity."

## Some Details concerning the Reward of the Righteous in Paradise and what it contains of Delights

Allah says,

فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ وَلَقَّـهُمْ نَضْرَةً وَسُرُوراً

(So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy.) This is used as a way of eloquence in stating similarity (i.e., two similar things).

فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ

(So, Allah saved them from the evil of that Day,) meaning, He protects them from that which they fear of it.

وَلَقَّـهُمْ نَضْرَةً

(and gave them Nadrah (a light of beauty)) meaning, in their faces.

وَسُرُوراً

(And joy) in their hearts. Al-Hasan Al-Basri, Qatadah, Abu \`Aliyah and Ar-Rabi\` bin Anas all stated this. This is similar to Allah's statement,

وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ \- ضَـحِكَةٌ مُّسْتَبْشِرَةٌ

(Some faces that Day will be bright, laughing, rejoicing at good news.) This is because if the heart is happy, then the face will be enlightened. As Ka\`b bin Malik said in his lengthy Hadith about Allah's Messenger , whenever he was happy, then his face will be radiant until it will be as if it is a piece of the moon. \`A'ishah said, "The Messenger of Allah entered into my home happy and his facial expression was glowing." And the Hadith continues. dAllah then says,

وَجَزَاهُمْ بِمَا صَبَرُواْ

(And their recompense because they were patient) meaning, due to their patience He will give them, bestow upon them and accommodate them with Paradise and silken garments. This means a home that is spacious, a delightful life and fine clothing. Al-Hafiz Ibn \`Asakir said in his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recited to Abu Sulayman Ad-Darani, and when the reciter reached the Ayah where Allah says,

وَجَزَاهُمْ بِمَا صَبَرُواْ جَنَّةً وَحَرِيراً

(And their recompense shall be Paradise, and silken garments, because they were patient.) he (Abu Sulayman) said, \`Because they were patient in leaving off their desires in the world."'


ayah_text: Indeed, the righteous will drink from a cup of wine whose mixture is of Kafur,

ayah_text_ar: إِنَّ ٱلْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا


ayah_text: A spring of which the righteous servants of Allah will drink; they will make it gush forth in force and abundance.

ayah_text_ar: عَيْنًا يَشْرَبُ بِهَا عِبَادُ ٱللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا


ayah_text: They are those who fulfill their vows and fear a Day whose evil will be widespread.

ayah_text_ar: يُوفُونَ بِٱلنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُۥ مُسْتَطِيرًا


ayah_text: And they give food in spite of love for it to the needy, the orphan, and the captive,

ayah_text_ar: وَيُطْعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا


ayah_text: Saying, "We feed you only for the countenance of Allah. We wish not from you reward or gratitude.

ayah_text_ar: إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ ٱللَّهِ لَا نُرِيدُ مِنكُمْ جَزَآءً وَلَا شُكُورًا


ayah_text: Indeed, We fear from our Lord a Day austere and distressful."

ayah_text_ar: إِنَّا نَخَافُ مِن رَّبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا


ayah_text: So Allah will protect them from the evil of that Day and give them radiance and happiness

ayah_text_ar: فَوَقَىٰهُمُ ٱللَّهُ شَرَّ ذَٰلِكَ ٱلْيَوْمِ وَلَقَّىٰهُمْ نَضْرَةً وَسُرُورًا


ayah_text: And will reward them for what they patiently endured with a garden in Paradise and silk garments.

ayah_text_ar: وَجَزَىٰهُم بِمَا صَبَرُوا۟ جَنَّةً وَحَرِيرًا


ayah_text: They will be reclining therein on adorned couches. They will not see therein any burning sun or freezing cold.

ayah_text_ar: مُّتَّكِـِٔينَ فِيهَا عَلَى ٱلْأَرَآئِكِ ۖ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا

ayah_tafsir:
## The raised Couches and the lack of Heat and Cold

Allah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says,

مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ

(Reclining therein on raised couches.) This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement,

لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً

(they will see there neither the excessive heat, nor the excessive bitter cold.) meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed.

## The Shade and Fruit Clusters will be near

وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا

(And the shade thereof is close upon them.) meaning, the branches will be close to them.

وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً

(And the bunches of fruit thereof will hang low within their reach.) meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah,

وَجَنَى الْجَنَّتَيْنِ دَانٍ

(And fruits of the two gardens will be near at hand.) (55:54) Allah also says,

قُطُوفُهَا دَانِيَةٌ

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

وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً

(And the bunches of fruit thereof will hang low within their reach.) "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement,

تَذْلِيلاً

(will hang low within their reach). " Qatadah said, "No thorn or distance will repel their hands away from it (the fruit)."

## Vessels of Silver and Drinking Cups

Allah says,

وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ

(And among them will be passed round vessels of silver and cups of crystal) meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says,

قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ

((Qawarir) Crystal-clear, made of silver.) Ibn \`Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It (Qawarir) is the whiteness of silver in the transparency of glass." Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them (as if they are glass). This is among the things of which there is nothing like in this world. Allah said,

قَدَّرُوهَا تَقْدِيراً

(They will determine the measure thereof.) meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn \`Abbas, Mujahid, Sa\`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, \`Abdullah bin \`Ubayd bin \`Umayr, Ash-Sha\`bi and Ibn Zayd. This was stated by Ibn Jarir and others. This is the most excellent provision, distinction and honor.

## The Ginger Drink and the Drink of Salsabil

Allah says,

وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً

(And they will be given to drink there of a cup mixed with Zanjabil (ginger),) meaning, they -- the righteous -- will also be given a drink from these cups.

كَأْساً

(a cup) meaning, a drink of wine.

كَانَ مِزَاجُهَا زَنجَبِيلاً

(mixed with Zanjabil (ginger),) So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said. The statement of Allah has already preceded which says,

عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ

(A spring wherefrom the servants of Allah will drink.) (76:6) And here Allah says,

عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً

(A spring there, called Salsabil.) \`Ikrimah said, "It (Salsabil) is the name of a spring in Paradise." Mujahid said, "It is called this due to its continuous flowing and the severity of its current."

## The Boys and Servants

Allah says,

وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً

(And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.) meaning, young boys from the boys of Paradise will go around serving the people of Paradise.

مُّخَلَّدُونَ

(everlasting youth.) meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement,

إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً

(If you see them, you would think them scattered pearls.) meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says,

وَإِذَا رَأَيْتَ

(And when you look) meaning, \`when you see it, O Muhammad.'

ثُمَّ

(there) meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains.

رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً

(You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise,

«إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا»

(verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah , nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains.

رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً

(You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise,

«إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا»

(verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah

Allah says,

عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ

(Their garments will be of fine green silk, and Istabraq.) meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq (velvet), from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing.

وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ

(They will be adorned with bracelets of silver,) This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says,

يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ

(Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (22:23) After Allah mentions the outward beautification with silk and ornaments, He then says,

وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً

(and their Lord will give them a purifying drink.) meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, \`Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty." Allah then says,

إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً

(Verily, this is a reward for you, and your endeavor has been accepted.) meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says,

كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ

(Eat and drink at ease for that which you have sent forth before you in days past!) (69:24) Allah also says,

وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ

(And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do.") (7:43) Then Allah says,

وَكَانَ سَعْيُكُم مَّشْكُوراً

(and your endeavor has been accepted) mean- ing, \`Allah the Exalted will reward you for a small amount (of deeds) with a large amount (of reward).'


ayah_text: And near above them are its shades, and its fruit to be picked will be lowered in compliance.

ayah_text_ar: وَدَانِيَةً عَلَيْهِمْ ظِلَـٰلُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا


ayah_text: And there will be circulated among them vessels of silver and cups having been created clear as glass,

ayah_text_ar: وَيُطَافُ عَلَيْهِم بِـَٔانِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا۠


ayah_text: Clear glasses made from silver of which they have determined the measure.

ayah_text_ar: قَوَارِيرَا۟ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا


ayah_text: And they will be given to drink a cup of wine whose mixture is of ginger

ayah_text_ar: وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيلًا


ayah_text: From a fountain within Paradise named Salsabeel.

ayah_text_ar: عَيْنًا فِيهَا تُسَمَّىٰ سَلْسَبِيلًا


ayah_text: There will circulate among them young boys made eternal. When you see them, you would think them as beautiful as scattered pearls.

ayah_text_ar: ۞ وَيَطُوفُ عَلَيْهِمْ وِلْدَٰنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا


ayah_text: And when you look there in Paradise, you will see pleasure and great dominion.

ayah_text_ar: وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا


ayah_text: Upon the inhabitants will be green garments of fine silk and brocade. And they will be adorned with bracelets of silver, and their Lord will give them a purifying drink.

ayah_text_ar: عَـٰلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ ۖ وَحُلُّوٓا۟ أَسَاوِرَ مِن فِضَّةٍ وَسَقَىٰهُمْ رَبُّهُمْ شَرَابًا طَهُورًا


ayah_text: And it will be said, "Indeed, this is for you a reward, and your effort has been appreciated."

ayah_text_ar: إِنَّ هَـٰذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُورًا


ayah_text: Indeed, it is We who have sent down to you, O Muhammad, the Qur'an progressively.

ayah_text_ar: إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ ٱلْقُرْءَانَ تَنزِيلًا

ayah_tafsir:
## Mention of the Qur'an's Revelation and the Command to be Patient and remember Allah

Allah reminds His Messenger of how He blessed him by revealing the Magnificent Qur'an to him.

فَاصْبِرْ لِحُكْمِ رَبِّكَ

(Therefore be patient with constancy to the command of your Lord.,) meaning, \`just as you have been honored by what has been revealed to you, then be patient with His decree and decision and know that He will handle your affairs in a good manner.'

وَلاَ تُطِعْ مِنْهُمْ ءَاثِماً أَوْ كَفُوراً

(And obey neither a sinner (Athim) nor a disbeliever (Kafur) among them.) meaning, \`do not obey the disbelievers and the hypocrites if they wish to deter you from what has been revealed to you. Rather convey that which has been revealed to you from your Lord and put your trust in Allah, for verily, Allah will protect you from the people.' The Athim is the sinner in his deeds and the Kafur is the disbeliever in his heart.

وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلاً

(And remember the Name of your Lord every morning and afternoon.) meaning, at the beginning of the day and at its end.

وَمِنَ الَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلاً طَوِيلاً

(And during the night, prostrate yourself to Him, and glorify Him a long night through.) This is similar to Allah's statement,

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

(And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer (Tajhajjud) for you. It may be that you Lord will raise you to Maqam Mahmud.) (17:79) Similarly, Allah also says,

يأَيُّهَا الْمُزَّمِّلُ \- قُمِ الَّيْلَ إِلاَّ قَلِيلاً \- نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلاً \- أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْءَانَ تَرْتِيلاً

(O you wrapped! Stand all night, except a little. Half of it or a little less than that, or a little more. And recite the Qur'an Tartil.) (73:1-4)

## The Censure of Love for the World and informing about the Day of the Final Return

Allah reprimands the disbelievers and those similar to them who love the world and are devoted and dedicated to it, who put the abode of the Hereafter behind them in disregard. He says;

إِنَّ هَـؤُلاَءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَآءَهُمْ يَوْماً ثَقِيلاً

(Verily, these love the present life of this world, and put behind them a heavy Day.) meaning, the Day of Judgement. Then Allah says,

نَّحْنُ خَلَقْنَـهُمْ وَشَدَدْنَآ أَسْرَهُمْ

(It is We Who created them, and We have made them of strong build.) Ibn \`Abbas, Mujahid and others have said, "This means their creation."

وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَـلَهُمْ تَبْدِيلاً

(And when We will, We can replace them with others like them with a complete replacement.) meaning, \`when We wish, We will resurrect them on the Day of Judgement and change them, repeating their creation in a new form.' Here the beginning of their creation is a proof for the repetition of their creation. Ibn Zayd and Ibn Jarir both said,

وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَـلَهُمْ تَبْدِيلاً

(And when We will, We can replace them with others like them with a complete replacement.) "This means, if We wish We can bring another group of people besides them (in their place)." This is like Allah's statement,

إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِـاخَرِينَ وَكَانَ اللَّهُ عَلَى ذلِكَ قَدِيراً

(If He wills, He can take you away, O people, and bring others. And Allah is capable over that.) (4:133) This is also like His statement,

إِن يَشَأْ يُذْهِبْكُـمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ

(If He wills, He can remove you and bring a new creation! And for Allah that is not hard or difficult.) (14:19-20)

## The Qur'an is a Reminder, and Guidance comes from the Help of Allah

Allah then says,

إِنَّ هَـذِهِ تَذْكِرَةٌ

(Verily, this is an admonition,) meaning, this Surah is a reminder.

فَمَن شَآءَ اتَّخَذَ إِلَى رَبِّهِ سَبِيلاً

(so whosoever wills, let him take a path to his Lord.) meaning, a path and a way. This means, whoever wishes to be guided by the Qur'an. This is similar to Allah's statement,

وَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُواْ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ

(And what loss have they if they had believed in Allah and in the Last Day.) (4:39) Then Allah says,

وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ

(But you cannot will, unless Allah wills.) meaning, no one is able to guide himself, enter into faith or bring about any benefit for himself,

إِلاَّ أَن يَشَآءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً

(Unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.) meaning, He is Most Knowledgeable of who deserves to be guided. So, He makes guidance easy for him and He predestines for him that which will be a cause for it. However, whoever deserves misguidance, He averts guidance from him. Unto Him belongs the most excellent wisdom and the most irrefutable argument. Thus, He says,

إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً

(Verily, Allah is Ever All-Knowing, All-Wise.) Then He says,

يُدْخِلُ مَن يَشَآءُ فِى رَحْمَتِهِ وَالظَّـلِمِينَ أَعَدَّ لَهُمْ عَذَاباً أَلِيماً

(He will admit to His mercy whom He wills and as for the wrongdoers -- He has prepared a painful torment.) meaning, He guides whomever He wishes and He leads astray whomever He wishes. Whoever He guides, there is no one who can lead him astray; and whoever He leads astray, there is no one who can guide him. This is the end of the Tafsir of Surat Al-Insan. And all praise and thanks are due to Allah.


ayah_text: So be patient for the decision of your Lord and do not obey from among them a sinner or ungrateful disbeliever.

ayah_text_ar: فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ ءَاثِمًا أَوْ كَفُورًا


ayah_text: And mention the name of your Lord in prayer morning and evening

ayah_text_ar: وَٱذْكُرِ ٱسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا


ayah_text: And during the night prostrate to Him and exalt Him a long part of the night.

ayah_text_ar: وَمِنَ ٱلَّيْلِ فَٱسْجُدْ لَهُۥ وَسَبِّحْهُ لَيْلًا طَوِيلًا


ayah_text: Indeed, these disbelievers love the immediate and leave behind them a grave Day.

ayah_text_ar: إِنَّ هَـٰٓؤُلَآءِ يُحِبُّونَ ٱلْعَاجِلَةَ وَيَذَرُونَ وَرَآءَهُمْ يَوْمًا ثَقِيلًا


ayah_text: We have created them and strengthened their forms, and when We will, We can change their likenesses with complete alteration.

ayah_text_ar: نَّحْنُ خَلَقْنَـٰهُمْ وَشَدَدْنَآ أَسْرَهُمْ ۖ وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَـٰلَهُمْ تَبْدِيلًا


ayah_text: Indeed, this is a reminder, so he who wills may take to his Lord a way.

ayah_text_ar: إِنَّ هَـٰذِهِۦ تَذْكِرَةٌ ۖ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ سَبِيلًا


ayah_text: And you do not will except that Allah wills. Indeed, Allah is ever Knowing and Wise.

ayah_text_ar: وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا


ayah_text: He admits whom He wills into His mercy; but the wrongdoers - He has prepared for them a painful punishment.

ayah_text_ar: يُدْخِلُ مَن يَشَآءُ فِى رَحْمَتِهِۦ ۚ وَٱلظَّـٰلِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًۢا


ayah_text: By those winds sent forth in gusts

ayah_text_ar: وَٱلْمُرْسَلَـٰتِ عُرْفًا

ayah_tafsir:
## Which was revealed in Makkah

## The Revelation of this Surat and its Recitation in the Maghrib Prayer

Al-Bukhari recorded from \`Abdullah - that is Ibn Mas\`ud -- that he said, "While we were with the Messenger of Allah in a cave at Mina,

وَالْمُرْسَلَـتِ

(By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet said,

«اقْتُلُوهَا»

(Kill it!) So we quickly went after it, but it got away. Then the Prophet said,

«وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا»

(It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A\`mash. Imam Ahmad recorded from Ibn \`Abbas, who reported from his mother that she heard the Prophet reciting

وَالْمُرْسَلَـتِ عُرْفاً

(By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn \`Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn \`Abbas) reciting

وَالْمُرْسَلَـتِ عُرْفاً

(By the Mursalat \`Urfa.) (77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah . He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Allah's swearing by Different Creatures about the Occurrence of the Hereafter

Ibn Abi Hatim recorded that Abu Hurayrah said,

وَالْمُرْسَلَـتِ عُرْفاً

(By the Mursalat \`Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi\` bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-\`Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-\`Ubaydayn that he asked Ibn Mas\`ud about the meaning of Al-Mursalat \`Urfa, and he (Ibn Mas\`ud) said, "The wind." He said the same about Al-\`Asifat \`Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn \`Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-\`Asifat \`Asfa means the wind just as Ibn Mas\`ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says,

وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ

(And we send the winds fertilizing.) (15:22) He also says,

وَهُوَ الَّذِى يُرْسِلُ الرِّيَاحَ بُشْرىً بَيْنَ يَدَىْ رَحْمَتِهِ

(And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).) (7:57) Similarly, Al-\`Asifat are winds. It is said (in Arabic) that the winds \`Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says,

فَالْفَـرِقَـتِ فَرْقاً \- فَالْمُلْقِيَـتِ ذِكْراً \- عُذْراً أَوْ نُذْراً

(The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas\`ud, Ibn \`Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi\` bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said,

إِنَّمَا تُوعَدُونَ لَوَقِعٌ

(Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it.

## A Mention of some of what will occur on the Day of Judgement

Then Allah says,

فَإِذَا النُّجُومُ طُمِسَتْ

(Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement,

وَإِذَا النُّجُومُ انكَدَرَتْ

(And when the star fall.) (81:2) It is also similar to His statement,

وَإِذَا الْكَوَاكِبُ انتَثَرَتْ

(And when the stars have fallen and scattered.) (82:2) Then Allah says,

وَإِذَا السَّمَآءُ فُرِجَتْ

(And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak.

وَإِذَا الْجِبَالُ نُسِفَتْ

(And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says,

وَيَسْـَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً

(And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.") (20:105) Allah also says,

" وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً وَحَشَرْنَـهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَداً

(And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.) (18:47) Then He says,

وَإِذَا الرُّسُلُ أُقِّتَتْ

(And when the Messengers are Uqqitat.) Al-\`Awfi narrated from Ibn \`Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement,

يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ

(On the Day when Allah will gather the Messengers together.) Mujahid said,

أُقِّتَتْ

(Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word,

أُقِّتَتْ

(Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement,

وَأَشْرَقَتِ الاٌّرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَـبُ وَجِـىءَ بِالنَّبِيِّيْنَ وَالشُّهَدَآءِ وَقُضِىَ بَيْنَهُم بِالْحَقِّ وَهُمْ لاَ يُظْلَمُونَ

(And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.) (39:69) Then Allah says,

لأَيِّ يَوْمٍ أُجِّلَتْ \- لِيَوْمِ الْفَصْلِ \- وَمَآ أَدْرَاكَ مَا يَوْمُ الْفَصْلِ \- وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

(For what Day are these signs postponed For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out Woe that Day to the deniers!) Allah is saying, \`for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says,

فَلاَ تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ إِنَّ اللَّهَ عَزِيزٌ ذُو انتِقَامٍ \- يَوْمَ تُبَدَّلُ الاٌّرْضُ غَيْرَ الاٌّرْضِ وَالسَّمَـوَتُ وَبَرَزُواْ للَّهِ الْوَاحِدِ الْقَهَّارِ

(So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.) (14:47, 48) This is the Day of Sorting Out, as Allah says,

لِيَوْمِ الْفَصْلِ

(the Day of Sorting Out.) Then Allah says, in magnifying its matter,

وَمَآ أَدْرَاكَ مَا يَوْمُ الْفَصْلِ \- وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

(And what will explain to you what is the Day of Sorting Out Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

surah_name_english: Al-Mursalat

surah_name_arab: المرسلات

surah_meaning: The Emissaries


ayah_text: And the winds that blow violently

ayah_text_ar: فَٱلْعَـٰصِفَـٰتِ عَصْفًا


ayah_text: And by the winds that spread clouds

ayah_text_ar: وَٱلنَّـٰشِرَٰتِ نَشْرًا


ayah_text: And those angels who bring criterion

ayah_text_ar: فَٱلْفَـٰرِقَـٰتِ فَرْقًا


ayah_text: And those angels who deliver a message

ayah_text_ar: فَٱلْمُلْقِيَـٰتِ ذِكْرًا


ayah_text: As justification or warning,

ayah_text_ar: عُذْرًا أَوْ نُذْرًا


ayah_text: Indeed, what you are promised is to occur.

ayah_text_ar: إِنَّمَا تُوعَدُونَ لَوَٰقِعٌ


ayah_text: So when the stars are obliterated

ayah_text_ar: فَإِذَا ٱلنُّجُومُ طُمِسَتْ


ayah_text: And when the heaven is opened

ayah_text_ar: وَإِذَا ٱلسَّمَآءُ فُرِجَتْ


ayah_text: And when the mountains are blown away

ayah_text_ar: وَإِذَا ٱلْجِبَالُ نُسِفَتْ


ayah_text: And when the messengers' time has come...

ayah_text_ar: وَإِذَا ٱلرُّسُلُ أُقِّتَتْ


ayah_text: For what Day was it postponed?

ayah_text_ar: لِأَىِّ يَوْمٍ أُجِّلَتْ


ayah_text: For the Day of Judgement.

ayah_text_ar: لِيَوْمِ ٱلْفَصْلِ


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

ayah_text_ar: وَمَآ أَدْرَىٰكَ مَا يَوْمُ ٱلْفَصْلِ


ayah_text: Woe, that Day, to the deniers.

ayah_text_ar: وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ


ayah_text: Did We not destroy the former peoples?

ayah_text_ar: أَلَمْ نُهْلِكِ ٱلْأَوَّلِينَ

ayah_tafsir:
## The Call to contemplate the various Manifestations of Allah's Power

Allah says,

أَلَمْ نُهْلِكِ الاٌّوَّلِينَ

(Did We not destroy the ancients) meaning, those who rejected the Messengers and opposed what they came to them with.

ثُمَّ نُتْبِعُهُمُ الاٌّخِرِينَ

(So shall We make later generations to follow them.) meaning, from those who are similar to them. Thus, Allah says,

كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

(Thus do We deal with the criminals. Woe that Day to the deniers!) Ibn Jarir said this. Then Allah reminding His creatures of His favor, and using the beginning of creation to support the idea of repeating it, He says:

أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ

(Did We not create you from a despised water) meaning, weak and despised in comparison to the power of the Creator. This is similar to what has been reported in the Hadith of Busr bin Jahhash (that Allah says),

«ابْنَ آدَمَ أَنْى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ؟»

("(O) Son of Adam ! How can you think that I am unable, and yet I created you from something like this (i.e., semen)")

فَجَعَلْنَـهُ فِى قَرَارٍ مَّكِينٍ

(Then We placed it in a place of safety,) meaning, \`We gathered him in the womb, where the fluid of the man and the woman settles. The womb has been prepared for this, as a protector of the fluid deposited in it. Allah said:

إِلَى قَدَرٍ مَّعْلُومٍ

(For a known period) meaning, for a fixed period of time, which is from six months to nine months. Thus, Allah says,

فَقَدَرْنَا فَنِعْمَ الْقَـدِرُونَ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

(So We did measure; and We are the best to measure. Woe that Day to the deniers!) Then Allah says,

أَلَمْ نَجْعَلِ الاٌّرْضَ كِفَاتاً \- أَحْيَآءً وَأَمْوتاً

(Have We not made the earth Kifat for the living and the dead) Ibn \`Abbas said, "Kifat means a place of shelter." Mujahid said, "It holds the dead so that nothing is seen of it." Ash-Sha\`bi said, "Its interior is for your dead and its surface is for your living." Mujahid and Qatadah also said this.

وَجَعَلْنَا فِيهَا رَوَاسِىَ شَـمِخَـتٍ

(And have placed therein fixed towers,) meaning, the mountains. The earth is held in place with them so that it does not shake and sway.

وَأَسْقَيْنَـكُم مَّآءً فُرَاتاً

(and have given you Furat water) meaning, cold and delicious water from the clouds or from what He causes to gush forth from the springs of the earth.

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

(Woe that Day to the deniers!) meaning, woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him and disbelieve in Him.


ayah_text: Then We will follow them with the later ones.

ayah_text_ar: ثُمَّ نُتْبِعُهُمُ ٱلْـَٔاخِرِينَ


ayah_text: Thus do We deal with the criminals.

ayah_text_ar: كَذَٰلِكَ نَفْعَلُ بِٱلْمُجْرِمِينَ


ayah_text: Did We not create you from a liquid disdained?

ayah_text_ar: أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ


ayah_text: And We placed it in a firm lodging

ayah_text_ar: فَجَعَلْنَـٰهُ فِى قَرَارٍ مَّكِينٍ


ayah_text: For a known extent.

ayah_text_ar: إِلَىٰ قَدَرٍ مَّعْلُومٍ


ayah_text: And We determined it, and excellent are We to determine.

ayah_text_ar: فَقَدَرْنَا فَنِعْمَ ٱلْقَـٰدِرُونَ


ayah_text: Have We not made the earth a container

ayah_text_ar: أَلَمْ نَجْعَلِ ٱلْأَرْضَ كِفَاتًا


ayah_text: Of the living and the dead?

ayah_text_ar: أَحْيَآءً وَأَمْوَٰتًا


ayah_text: And We placed therein lofty, firmly set mountains and have given you to drink sweet water.

ayah_text_ar: وَجَعَلْنَا فِيهَا رَوَٰسِىَ شَـٰمِخَـٰتٍ وَأَسْقَيْنَـٰكُم مَّآءً فُرَاتًا


ayah_text: They will be told, "Proceed to that which you used to deny.

ayah_text_ar: ٱنطَلِقُوٓا۟ إِلَىٰ مَا كُنتُم بِهِۦ تُكَذِّبُونَ

ayah_tafsir:
## The driving of the Criminals to their Final Abode in Hell and how it will be done

Allah informs about the disbelievers who deny the final abode, the recompense, Paradise, and the Hellfire. On the Day of Judgement it will be said to them:

انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ \- انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ

(Depart you to that which you used to deny! Depart you to a shadow in three columns,) meaning, a flame of fire when it rises and ascends with smoke. So due to its severity and strength, it will have three columns.

لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ

(Neither shady nor of any use against the fierce flame of the Fire.) meaning, shade of the smoke that comes from the flame -- which itself will not have a shade, nor will it benefit against the flame. This means it will not protect them from the heat of the flame. Allah said,

إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ

(Verily, it throws sparks as Al-Qasr,) meaning, its sparks will shoot out from its flame like huge castles. Ibn Mas\`ud said, "Like forts." Ibn \`Abbas, Mujahid, Qatadah and Malik who reported from Zayd bin Aslam and others said, "This means the trunk of trees."

كَأَنَّهُ جِمَـلَةٌ صُفْرٌ

(As if they were Sufr camels.) means, black camels. This is the view of Mujahid, Al-Hasan, Qatadah, and Ad-Dahhak, and Ibn Jarir favored this view. Ibn \`Abbas Mujahid, and Sa\`id bin Jubayr said about,

جِمَـلَةٌ صُفْرٌ

(Sufr camels.) "Meaning ropes of ships."

إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ

(Verily, it (Hell) throws sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn \`Abbas that he said: "We were directed to the timber a length of three cubits or more in order to use it for construction of buildings. We used to call it Al-Qasr.

كَأَنَّهُ جِمَـلَةٌ صُفْرٌ

(As if they were Sufr camels.) These (Jimalat) are ropes of ships that are bundled until they resemble the intestines of men."

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

(Woe that Day to the deniers!)

## The Inability of the Criminals to speak, make Excuses, or step forward on the Day of Judgement

Then Allah says,

هَـذَا يَوْمُ لاَ يَنطِقُونَ

(That will be a Day when they shall not speak,) meaning, they will not speak.

وَلاَ يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ

(And they will not be permitted to put forth any excuse.) meaning, they will not be able to speak, nor will they be granted permission to speak so that they can make excuses. Rather, the proof will be established against them, and they will be called upon to speak about the wrong that they did, but they will not be able to say anything. The courts of the Day of Judgement will occur in stages. Sometimes the Lord informs of this stage and sometimes He informs of that stage. This is to show the terrors and calamities of that Day. Thus, after all the details of this discussion, He says:

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

(Woe that Day to the deniers!) Then Allah says,

هَـذَا يَوْمُ الْفَصْلِ جَمَعْنَـكُمْ وَالاٌّوَّلِينَ \- فَإِن كَانَ لَكمُ كَيْدٌ فَكِيدُونِ

(That will be a Day of Decision! We have brought you and the men of old together! So if you have a plot, use it against Me!) This is an address from the Creator to His servants. He says to them,

هَـذَا يَوْمُ الْفَصْلِ جَمَعْنَـكُمْ وَالاٌّوَّلِينَ

(That will be a Day of Decision! We have brought you and the men of old together!) meaning, He will gather all of them by His power on one common plane, He will make them hear the caller and He will cause them to see. Then He says,

فَإِن كَانَ لَكمُ كَيْدٌ فَكِيدُونِ

(So, if you have a plot, use it against Me!) This is a serious threat and a harsh warning. It means, \`if you are able to save yourselves from being seized by Me, and rescue yourselves from My ruling, then do so. But you are certainly not able to do so.' This is as Allah says,

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

(O assembly of Jinn and men! If you have power 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)!) (55:33) Allah also says,

وَلاَ تَضُرُّونَهُ شَيْئًا

(And you will not harm Him in the least.) (11:57) It is narrated in a Hadith (that Allah said),

«يَا عِبَادِي، إِنَّكُمْ لَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، وَلَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي»

("O My servants! You all can never attain My benefit and thereby benefit Me, and you all can never attain My harm and thereby harm Me.")


ayah_text: Proceed to a shadow of smoke having three columns

ayah_text_ar: ٱنطَلِقُوٓا۟ إِلَىٰ ظِلٍّ ذِى ثَلَـٰثِ شُعَبٍ


ayah_text: But having no cool shade and availing not against the flame."

ayah_text_ar: لَّا ظَلِيلٍ وَلَا يُغْنِى مِنَ ٱللَّهَبِ


ayah_text: Indeed, it throws sparks as huge as a fortress,

ayah_text_ar: إِنَّهَا تَرْمِى بِشَرَرٍ كَٱلْقَصْرِ


ayah_text: As if they were yellowish black camels.

ayah_text_ar: كَأَنَّهُۥ جِمَـٰلَتٌ صُفْرٌ


ayah_text: This is a Day they will not speak,

ayah_text_ar: هَـٰذَا يَوْمُ لَا يَنطِقُونَ


ayah_text: Nor will it be permitted for them to make an excuse.

ayah_text_ar: وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ


ayah_text: Woe, that Day, to the deniers.

ayah_text_ar: وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ


ayah_text: This is the Day of Judgement; We will have assembled you and the former peoples.

ayah_text_ar: هَـٰذَا يَوْمُ ٱلْفَصْلِ ۖ جَمَعْنَـٰكُمْ وَٱلْأَوَّلِينَ


ayah_text: So if you have a plan, then plan against Me.

ayah_text_ar: فَإِن كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ


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

ayah_text_ar: إِنَّ ٱلْمُتَّقِينَ فِى ظِلَـٰلٍ وَعُيُونٍ

ayah_tafsir:
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

\\*\\* (Woe that Day to the deniers!) \*\*(41. Verily, those who had Taqwa, shall be amidst shades and springs.) (42. And fruits, such as they desire.) (43. "Eat and drink comfortably for that which you used to do.") (44. Verily, thus We reward the Muhsinin.) (45. Woe that Day to the deniers!) (46. Eat and enjoy yourselves for a little while. Verily, you are criminals.) (47. Woe that Day to the deniers!) (48. And when it is said to them: "Bow down yourself!" They bow not down.) (49. Woe that Day to the deniers!)(50. Then in what statement after this will they believe)

## The Final Abode for Those Who have Taqwa

Allah informs that His servants who have Taqwa and worship Him by performing the obligations and abandoning the forbidden things, will be in gardens and springs on the Day of Judgement. This means they will be in the opposite condition of the wretched people, who will be in shades of Al-Yahmum, which is purtrid, black smoke. Allah says,

وَفَوَكِهَ مِمَّا يَشْتَهُونَ

(And fruits, such as they desire.) meaning, and from other types of fruits, they will have whatever they request.

كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَا كُنتُمْ تَعْمَلُونَ

(Eat and drink comfortably for that which you used to do.) meaning, this will be said to them out of kindness for them. Reestablishing what He has previously mentioned, Allah says;

إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ

(Verily, thus We reward the Muhsinin.) meaning, \`this is Our reward for whoever does good deeds.'

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

(Woe that Day to the deniers!)

## A Threat for Whoever denies the Day of Judgement

Allah says,

كُلُواْ وَتَمَتَّعُواْ قَلِيلاً إِنَّكُمْ مُّجْرِمُونَ

(Eat and enjoy yourselves for a little while. Verily, you are criminals.) This is an address to the deniers of the Day of Judgement. It is commanding them with a command of threat and intimidation. Allah says, s

كُلُواْ وَتَمَتَّعُواْ قَلِيلاً

(Eat and enjoy yourselves for a little while.) meaning, for a period of time that is short, small and brief.

إِنَّكُمْ مُّجْرِمُونَ

(Verily, you are criminals.) meaning, then you all will be driven to the fire of Hell which has already been mentioned.

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

(Woe that Day to the deniers!) This is similar to Allah's statement,

نُمَتِّعُهُمْ قَلِيلاً ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ

(We let them enjoy for a little while, then in the end We shall oblige them to a great torment.) (31:24) Allah also says,

قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لاَ يُفْلِحُونَ \- مَتَـعٌ فِى الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُواْ يَكْفُرُونَ

(Verily, those who invent a lie against Allah, will never be successsful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.) (10:69,70) Then Allah says,

وَإذَا قِيلَ لَهُمُ ارْكَعُواْ لاَ يَرْكَعُونَ

(And when it is said to them: "Bow down yourself!" They bow not down.) meaning, when these ignorant disbelievers are ordered to pray with the congregation (of believers), they refuse and turn away from it arrogantly. Thus, Allah says,

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

(Woe that Day to the deniers!) Then Allah says,

فَبِأَىِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ

(Then in what statement after this will they believe) meaning, if they do not believe in this Qur'an, then what talk will they believe in This is as Allah says,

فَبِأَىِّ حَدِيثٍ بَعْدَ اللَّهِ وَءايَـتِهِ يُؤْمِنُونَ

(Then in which speech after Allah and His Ayat will they believe) (45: 6) This is the end of the Tafsir of Surat Al-Mursalat, and all praise and thanks are due to Allah. He is the Giver of success and security.


ayah_text: And fruits from whatever they desire,

ayah_text_ar: وَفَوَٰكِهَ مِمَّا يَشْتَهُونَ


ayah_text: Being told, "Eat and drink in satisfaction for what you used to do."

ayah_text_ar: كُلُوا۟ وَٱشْرَبُوا۟ هَنِيٓـًٔۢا بِمَا كُنتُمْ تَعْمَلُونَ


ayah_text: Indeed, We thus reward the doers of good.

ayah_text_ar: إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ


ayah_text: O disbelievers, eat and enjoy yourselves a little; indeed, you are criminals.

ayah_text_ar: كُلُوا۟ وَتَمَتَّعُوا۟ قَلِيلًا إِنَّكُم مُّجْرِمُونَ


ayah_text: And when it is said to them, "Bow in prayer," they do not bow.

ayah_text_ar: وَإِذَا قِيلَ لَهُمُ ٱرْكَعُوا۟ لَا يَرْكَعُونَ


ayah_text: Then in what statement after the Qur'an will they believe?

ayah_text_ar: فَبِأَىِّ حَدِيثٍۭ بَعْدَهُۥ يُؤْمِنُونَ


ayah_text: About what are they asking one another?

ayah_text_ar: عَمَّ يَتَسَآءَلُونَ

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement

In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says,

عَمَّ يَتَسَآءَلُونَ \- عَنِ النَّبَإِ الْعَظِيمِ

(What are they asking about About the great news,) meaning, what are they asking about They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information.

الَّذِى هُمْ فِيهِ مُخْتَلِفُونَ

(About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying,

كَلاَّ سَيَعْلَمُونَ \- ثُمَّ كَلاَّ سَيَعْلَمُونَ

(Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning.

## Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead

Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says,

أَلَمْ نَجْعَلِ الاٌّرْضَ مِهَـداً

(Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them.

وَالْجِبَالَ أَوْتَاداً

(And the mountains as pegs) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says,

وَخَلَقْنَـكُمْ أَزْوَجاً

(And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement,

وَمِنْ ءايَـتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَجاً لِّتَسْكُنُواْ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً

(And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.) (30:21)

وَجَعَلْنَا نَوْمَكُمْ سُبَاتاً

(And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan.

وَجَعَلْنَا الَّيْلَ لِبَاساً

(And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says,

وَالَّيْلِ إِذَا يَغْشَـهَا

(By the night as it conceals it.) (91:4) Qatadah commented;

وَجَعَلْنَا الَّيْلَ لِبَاساً

(And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement,

وَجَعَلْنَا النَّهَارَ مَعَاشاً

(And We have made the day for livelihood.) meaning, \`We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement,

وَبَنَيْنَا فَوْقَكُمْ سَبْعاً شِدَاداً

(And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says,

وَجَعَلْنَا سِرَاجاً وَهَّاجاً

(And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says,

وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَآءً ثَجَّاجاً

(And We have sent down from the Mu\`sirat water Thajjaj.) \`Ali bin Abi Talhah reported from Ibn \`Abbas that he said, "From the Mu\`sirat means from the clouds." This was also stated by \`Ikrimah, Abu Al-\`Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi\` bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu\`sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says,

اللَّهُ الَّذِى يُرْسِلُ الرِّيَـحَ فَتُثِيرُ سَحَاباً فَيَبْسُطُهُ فِى السَّمَآءِ كَيْفَ يَشَآءُ وَيَجْعَلُهُ كِسَفاً فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلاَلِهِ

(Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!) (30:48) meaning, from its midst. Concerning Allah's statement,

مَآءً ثَجَّاجاً

(water Thajjaj) Mujahid, Qatadah, and Ar-Rabi\` bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah said to her,

«أَنْعَتُ لَكِ الْكُرْسُف»

(I suggest you to make an absorbent cloth for yourself.)" Meaning, \`dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said,

لِّنُخْرِجَ بِهِ حَبّاً وَنَبَاتاً \- وَجَنَّـتٍ أَلْفَافاً

(That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, \`so that We may bring out great abundance, goodness, benefit, and blessing through this water.'

حَبّاً

(grains) This refers to that which is preserved for (the usage) of humans and cattle.

وَنَبَاتاً

(and vegetations) meaning, vegetables that are eaten fresh.

وَجَنَّـتٍ

(And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says

وَجَنَّـتٍ أَلْفَافاً

(And gardens that are Alfaf.) Ibn \`Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement,

وَفِى الاٌّرْضِ قِطَعٌ مُّتَجَـوِرَتٌ وَجَنَّـتٌ مِّنْ أَعْنَـبٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَنٌ وَغَيْرُ صِنْوَنٍ يُسْقَى بِمَآءٍ وَحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِى الاٍّكُلِ إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَعْقِلُونَ

(And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.) (13:4)

إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَـتاً \- يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً \- وَفُتِحَتِ السَّمَآءُ فَكَانَتْ أَبْوَباً \- وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَاباً \- إِنَّ جَهَنَّمَ كَانَتْ مِرْصَاداً \- لِّلطَّـغِينَ مَـَاباً \- لَّـبِثِينَ فِيهَآ أَحْقَاباً \- لاَّ يَذُوقُونَ فِيهَا بَرْداً وَلاَ شَرَاباً \- إِلاَّ حَمِيماً وَغَسَّاقاً \- جَزَآءً وِفَـقاً \- إِنَّهُمْ كَانُواْ لاَ يَرْجُونَ حِسَاباً \- وَكَذَّبُواْ بِـَايَـتِنَا كِذَّاباً

surah_name_english: An-Naba

surah_name_arab: النبإ

surah_meaning: The Announcement


ayah_text: About the great news -

ayah_text_ar: عَنِ ٱلنَّبَإِ ٱلْعَظِيمِ


ayah_text: That over which they are in disagreement.

ayah_text_ar: ٱلَّذِى هُمْ فِيهِ مُخْتَلِفُونَ


ayah_text: No! They are going to know.

ayah_text_ar: كَلَّا سَيَعْلَمُونَ


ayah_text: Then, no! They are going to know.

ayah_text_ar: ثُمَّ كَلَّا سَيَعْلَمُونَ


ayah_text: Have We not made the earth a resting place?

ayah_text_ar: أَلَمْ نَجْعَلِ ٱلْأَرْضَ مِهَـٰدًا


ayah_text: And the mountains as stakes?

ayah_text_ar: وَٱلْجِبَالَ أَوْتَادًا


ayah_text: And We created you in pairs

ayah_text_ar: وَخَلَقْنَـٰكُمْ أَزْوَٰجًا


ayah_text: And made your sleep a means for rest

ayah_text_ar: وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا


ayah_text: And made the night as clothing

ayah_text_ar: وَجَعَلْنَا ٱلَّيْلَ لِبَاسًا


ayah_text: And made the day for livelihood

ayah_text_ar: وَجَعَلْنَا ٱلنَّهَارَ مَعَاشًا


ayah_text: And constructed above you seven strong heavens

ayah_text_ar: وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا


ayah_text: And made therein a burning lamp

ayah_text_ar: وَجَعَلْنَا سِرَاجًا وَهَّاجًا


ayah_text: And sent down, from the rain clouds, pouring water

ayah_text_ar: وَأَنزَلْنَا مِنَ ٱلْمُعْصِرَٰتِ مَآءً ثَجَّاجًا


ayah_text: That We may bring forth thereby grain and vegetation

ayah_text_ar: لِّنُخْرِجَ بِهِۦ حَبًّا وَنَبَاتًا


ayah_text: And gardens of entwined growth.

ayah_text_ar: وَجَنَّـٰتٍ أَلْفَافًا


ayah_text: Indeed, the Day of Judgement is an appointed time -

ayah_text_ar: إِنَّ يَوْمَ ٱلْفَصْلِ كَانَ مِيقَـٰتًا

ayah_tafsir:
## Explaining the Day of Decision and what occurs during it

Allah says about the Day of Decision -- and it is the Day of Judgement -- that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says,

وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ

(And We delay it only for a term fixed.) (11:104)

يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً

(The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement,

يَوْمَ نَدْعُواْ كُلَّ أُنَاسٍ بِإِمَـمِهِمْ

(The Day when We shall call together all human beings with their Imam.) (17:71)" Al-Bukhari reported concerning the explanation of Allah's statement,

يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً

(The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah said,

«مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُون»

(That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet went on to say,

«ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَة»

(Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)"

وَفُتِحَتِ السَّمَآءُ فَكَانَتْ أَبْوَباً

(And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels.

وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَاباً

(And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement,

وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِىَ تَمُرُّ مَرَّ السَّحَابِ

(And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.) (27:88) He also says,

وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ

(And the mountain will be like carded wool.) (101:5) And Allah says here,

فَكَانَتْ سَرَاباً

(As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says,

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

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

" وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً

(And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.) (18:47) Allah then says,

إِنَّ جَهَنَّمَ كَانَتْ مِرْصَاداً

(Truly, Hell is a place of ambush) meaning, it is waiting in preparation.

لِلطَّـغِينَ

(for the Taghun) These are the disobedient rejectors who oppose the Messengers.

مَـَاباً

(A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said,

لَّـبِثِينَ فِيهَآ أَحْقَاباً

(They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma\`dan said, "This Ayah, and the Ayah,

إِلاَّ مَا شَآءَ رَبُّكَ

except your Lord wills. )11:107( both refer to the people of Tawhل0d. Ibn Jar0r recorded this statement. Ibn Jar0r also recorded from Sa0lim that he heard Al-Hلasan being asked about Allah s statement,

لَّـبِثِينَ فِيهَآ أَحْقَاباً

(They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa\`id reported from Qatadah that he said, "Allah says,

لَّـبِثِينَ فِيهَآ أَحْقَاباً

(They will abide therein Ahqab.) (78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi\` bin Anas said,

لَّـبِثِينَ فِيهَآ أَحْقَاباً

(They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement:

لاَّ يَذُوقُونَ فِيهَا بَرْداً وَلاَ شَرَاباً

(Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says,

إِلاَّ حَمِيماً وَغَسَّاقاً

(Except Hamim, and Ghassaq) Abu Al-\`Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi\` bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues,

جَزَآءً وِفَـقاً

(An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said,

إِنَّهُمْ كَانُواْ لاَ يَرْجُونَ حِسَاباً

(For verily, they used not to look for a reckoning.) (78:27) meaning, they did not believe that there would be an abode in which they would be taken to account.

وَكَذَّبُواْ بِـَايَـتِنَا كِذَّاباً

(But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement,

كِذَّاباً

(Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said;

وَكُلَّ شَىْءٍ أَحْصَيْنَـهُ كِتَـباً

(And all things We have recorded in a Book.) meaning, \`surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says,

فَذُوقُواْ فَلَن نَّزِيدَكُمْ إِلاَّ عَذَاباً

(So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from \`Abdullah bin \`Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah,

فَذُوقُواْ فَلَن نَّزِيدَكُمْ إِلاَّ عَذَاباً

(So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."


ayah_text: The Day the Horn is blown and you will come forth in multitudes

ayah_text_ar: يَوْمَ يُنفَخُ فِى ٱلصُّورِ فَتَأْتُونَ أَفْوَاجًا


ayah_text: And the heaven is opened and will become gateways

ayah_text_ar: وَفُتِحَتِ ٱلسَّمَآءُ فَكَانَتْ أَبْوَٰبًا


ayah_text: And the mountains are removed and will be but a mirage.

ayah_text_ar: وَسُيِّرَتِ ٱلْجِبَالُ فَكَانَتْ سَرَابًا


ayah_text: Indeed, Hell has been lying in wait

ayah_text_ar: إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا


ayah_text: For the transgressors, a place of return,

ayah_text_ar: لِّلطَّـٰغِينَ مَـَٔابًا


ayah_text: In which they will remain for ages unending.

ayah_text_ar: لَّـٰبِثِينَ فِيهَآ أَحْقَابًا


ayah_text: They will not taste therein any coolness or drink

ayah_text_ar: لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا


ayah_text: Except scalding water and foul purulence -

ayah_text_ar: إِلَّا حَمِيمًا وَغَسَّاقًا


ayah_text: An appropriate recompense.

ayah_text_ar: جَزَآءً وِفَاقًا


ayah_text: Indeed, they were not expecting an account

ayah_text_ar: إِنَّهُمْ كَانُوا۟ لَا يَرْجُونَ حِسَابًا


ayah_text: And denied Our verses with emphatic denial.

ayah_text_ar: وَكَذَّبُوا۟ بِـَٔايَـٰتِنَا كِذَّابًا


ayah_text: But all things We have enumerated in writing.

ayah_text_ar: وَكُلَّ شَىْءٍ أَحْصَيْنَـٰهُ كِتَـٰبًا


ayah_text: "So taste the penalty, and never will We increase you except in torment."

ayah_text_ar: فَذُوقُوا۟ فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا


ayah_text: Indeed, for the righteous is attainment -

ayah_text_ar: إِنَّ لِلْمُتَّقِينَ مَفَازًا

ayah_tafsir:
## The Great Success will be for Those Who have Taqwa

Allah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says,

إِنَّ لِلْمُتَّقِينَ مَفَازاً

(Verily, for those who have Taqwa, there will be a success;) Ibn \`Abbas and Ad-Dahhak both said, "A place of enjoyable recreation." Mujahid and Qatadah both said, "They are successful and thus, they are saved from the Hellfire." The most obvious meaning here is the statement of Ibn \`Abbas, because Allah says after this,

حَدَآئِقَ

(Hada'iq) And Hada'iq are gardens of palm trees and other things.

حَدَآئِقَ وَأَعْنَـباً \- وَكَوَاعِبَ أَتْرَاباً

(And vineyards, and Kawa\`ib Atrab,) meaning, wide-eyed maidens with fully developed breasts. Ibn \`Abbas, Mujahid and others have said,

كَواعِبَ

(Kawa\`ib) "This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age." The explanation of this has already been mentioned in Surat Al-Waqi\`ah. Concerning Allah's statement,

وَكَأْساً دِهَاقاً

(And a cup Dihaq.) Ibn \`Abbas said, "Continuously filled." \`Ikrimah said, "Pure." Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said,

دِهَاقاً

(Dihaq) "This means completely filled." Then Allah says,

لاَّ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ كِذَباً

(No Laghw shall they hear therein, nor lying;) This is similar to Allah's statement,

لاَّ لَغْوٌ فِيهَا وَلاَ تَأْثِيمٌ

(Free from any Laghw, and free from sin.) (52:23) meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says,

جَزَآءً مِّن رَّبِّكَ عَطَآءً حِسَاباً

(Rewarded from your Lord with a sufficient gift.) meaning, \`this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.' The Arabs say, "He gave me and he sufficed me." This means that he sufficiently provided for me." From this comes the saying, "Allah is sufficient for me."


ayah_text: Gardens and grapevines

ayah_text_ar: حَدَآئِقَ وَأَعْنَـٰبًا


ayah_text: And full-breasted companions of equal age

ayah_text_ar: وَكَوَاعِبَ أَتْرَابًا


ayah_text: And a full cup.

ayah_text_ar: وَكَأْسًا دِهَاقًا


ayah_text: No ill speech will they hear therein or any falsehood -

ayah_text_ar: لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّٰبًا


ayah_text: As reward from your Lord, a generous gift made due by account,

ayah_text_ar: جَزَآءً مِّن رَّبِّكَ عَطَآءً حِسَابًا


ayah_text: From the Lord of the heavens and the earth and whatever is between them, the Most Merciful. They possess not from Him authority for speech.

ayah_text_ar: رَّبِّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ٱلرَّحْمَـٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا

ayah_tafsir:
## No one will dare to speak before Allah -- not even the Angels - without first receiving Permission

Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says,

لاَ يَمْلِكُونَ مِنْهُ خِطَاباً

(With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says,

مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ

(Who is he that can intercede with Him except with His permission) (2:255) It is also similar to His statement,

يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ

(On the Day when it comes, no person shall speak except by His leave.) (11:105)

يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ

(The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak) (78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha\`bi, Sa\`id bin Jubayr and Ad-Dahhak. This is as Allah says,

نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ \- عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ

(Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.) (26:193-194) Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation." Allah said;

إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ

(except him whom Ar-Rahman allows,) This is similar to Allah's statement,

يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ

(On the Day when it comes, no person shall speak except by His leave.) (11:105) This is similar to what has been confirmed in the Sahih, that the Prophet said,

«وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل»

(And none will speak on that Day except the Messengers.)" Allah said,

وَقَالَ صَوَاباً

(and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and \`Ikrimah both said. In reference to Allah's statement,

ذَلِكَ الْيَوْمُ الْحَقُّ

(That is the True Day.) meaning, it will come to pass and there is no avoiding it.

فَمَن شَآءَ اتَّخَذَ إِلَى رَبِّهِ مَـَاباً

(So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him.

## The Day of Judgement is Near

Allah said,

إِنَّآ أَنذَرْنَـكُمْ عَذَاباً قَرِيباً

(Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass.

يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ

(the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him -- the good and bad, and the old and new. This is similar to Allah's statement,

وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا

(And they will find all that they did, placed before them.) (18:49) t It is also similar to His statement,

يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ

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

وَيَقُولُ الْكَافِرُ يَـلَيْتَنِى كُنتُ تُرَباً

(and the disbeliever will say: "Woe to me! Would that I were dust!") meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life.

He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns.

Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust." So they will all become dust. Upon witnessing this the disbeliever will say,

يَـلَيْتَنِى كُنتُ تُرَباً

(Would that I were dust!) meaning, \`I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, \`Abdullah bin \`Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.


ayah_text: The Day that the Spirit and the angels will stand in rows, they will not speak except for one whom the Most Merciful permits, and he will say what is correct.

ayah_text_ar: يَوْمَ يَقُومُ ٱلرُّوحُ وَٱلْمَلَـٰٓئِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَـٰنُ وَقَالَ صَوَابًا


ayah_text: That is the True Day; so he who wills may take to his Lord a way of return.

ayah_text_ar: ذَٰلِكَ ٱلْيَوْمُ ٱلْحَقُّ ۖ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ مَـَٔابًا


ayah_text: Indeed, We have warned you of a near punishment on the Day when a man will observe what his hands have put forth and the disbeliever will say, "Oh, I wish that I were dust!"

ayah_text_ar: إِنَّآ أَنذَرْنَـٰكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ ٱلْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ ٱلْكَافِرُ يَـٰلَيْتَنِى كُنتُ تُرَٰبًۢا