ayah_text: Or do they say, "He has invented it?" Say, "If I have invented it, you will not possess for me the power of protection from Allah at all. He is most knowing of that in which you are involved. Sufficient is He as Witness between me and you, and He is the Forgiving the Merciful."

ayah_text_ar: أَمْ يَقُولُونَ ٱفْتَرَىٰهُ ۖ قُلْ إِنِ ٱفْتَرَيْتُهُۥ فَلَا تَمْلِكُونَ لِى مِنَ ٱللَّهِ شَيْـًٔا ۖ هُوَ أَعْلَمُ بِمَا تُفِيضُونَ فِيهِ ۖ كَفَىٰ بِهِۦ شَهِيدًۢا بَيْنِى وَبَيْنَكُمْ ۖ وَهُوَ ٱلْغَفُورُ ٱلرَّحِيمُ


ayah_text: Say, "I am not something original among the messengers, nor do I know what will be done with me or with you. I only follow that which is revealed to me, and I am not but a clear warner."

ayah_text_ar: قُلْ مَا كُنتُ بِدْعًا مِّنَ ٱلرُّسُلِ وَمَآ أَدْرِى مَا يُفْعَلُ بِى وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ وَمَآ أَنَا۠ إِلَّا نَذِيرٌ مُّبِينٌ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_name_english: Al-Ahqaf

surah_name_arab: الأحقاف

surah_revelation_place: Mecca

surah_meaning: The Wind-Curved Sandhills

surah_type: meccan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: Say, "Have you considered: if the Qur'an was from Allah, and you disbelieved in it while a witness from the Children of Israel has testified to something similar and believed while you were arrogant...?" Indeed, Allah does not guide the wrongdoing people.

ayah_text_ar: قُلْ أَرَءَيْتُمْ إِن كَانَ مِنْ عِندِ ٱللَّهِ وَكَفَرْتُم بِهِۦ وَشَهِدَ شَاهِدٌ مِّنۢ بَنِىٓ إِسْرَٰٓءِيلَ عَلَىٰ مِثْلِهِۦ فَـَٔامَنَ وَٱسْتَكْبَرْتُمْ ۖ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ

ayah_tafsir:
## The Qur'an is Allah's True Speech and the Position of the Disbelievers and the Muslims towards it

Allah says,

قُلْ

(Say) meaning, \`O Muhammad to these idolators who disbelieve in the Qur'an.'

أَرَءَيْتُمْ إِن كَانَ

(Tell me! If it was) meaning, this Qur'an.

مِنْ عِندِ اللَّهِ وَكَفَرْتُمْ بِهِ

(from Allah, and you disbelieved in it) meaning, \`what do you think that Allah will do to you if this Book that I have come to you with is actually revealed to me from Him in order that I convey it to you, and yet you disbelieve in it and deny it

وَشَهِدَ شَاهِدٌ مِّن بَنِى إِسْرَءِيلَ عَلَى مِثْلِهِ

((at the same time), a witness from among the Children of Israel has testified to something similar) meaning, \`the previous Scriptures that were revealed to the Prophets before me all testify to its truthfulness and authenticity. They have prophecied, well in advance, about things similar to that which this Qur'an informs of.' Concerning Allah's statement,

فَـَامَنَ

(and believed) \`this person who testified to its truthfulness from the Children of Israel, due to his realization that it was the truth.'

وَاسْتَكْبَرْتُمْ

(while you rejected (the truth)!) \`whereas you have arrogantly refused to follow it.' Masruq said: "That witness believed in his Prophet and Book, while you disbelieved in your Prophet and Book."

إِنَّ اللَّهَ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ

(Verily, Allah does not guide the wrongdoing people.) The witness here refers to any witness in general. It includes \`Abdullah bin Salam and other from them as well. For indeed, this Ayah was revealed in Makkah before \`Abdullah bin Salam had accepted Islam. This is similar to the statement of Allah,

وَإِذَا يُتْلَى عَلَيْهِمْ قَالُواْ ءَامَنَّا بِهِ إِنَّهُ الْحَقُّ مِن رَّبِّنَآ إنَّا كُنَّا مِن قَبْلِهِ مُسْلِمِينَ

(And when it is recited to them, they say: "We believe in it. Verily, it is the truth from our Lord. Indeed, even before it we have been Muslims.") (28:53) It is also similar to Allah's saying,

قُلْ ءَامِنُواْ بِهِ أَوْ لاَ تُؤْمِنُواْ إِنَّ الَّذِينَ أُوتُواْ الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلاٌّذْقَانِ سُجَّدًا \- وَيَقُولُونَ سُبْحَانَ رَبِّنَآ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولاً

(Verily! Those who were given knowledge before it -- when it is recited to them, they fall upon their faces in prostration, and they say: "Exalted is our Lord! Truly, the promise of our Lord has been fulfilled.") (17:107-108) It has been narrated from Sa\`d, may Allah be pleased with him, that he said, "I have not heard Allah's Messenger say about anyone walking on the surface of the earth that he is of the people of Jannah -- except for \`Abdullah bin Salam. Concerning him the following Ayah was revealed,

وَشَهِدَ شَاهِدٌ مِّن بَنِى إِسْرَءِيلَ عَلَى مِثْلِهِ

((at the same time), a witness from among the Children of Israel has testified to something similar)" This has been recorded in the Two Sahihs and An-Nasa'i. Similarly, Ibn \`Abbas, may Allah be pleased with him, Mujahid, Ad-Dahhak, Qatadah, \`Ikrimah, Yusuf bin \`Abdullah bin Salam, Hilal bin Yasaf, As-Suddi, Ath-Thawri, Malik bin Anas and Ibn Zayd all said that this refers to \`Abdullah bin Salam. Allah then says,

وَقَالَ الَّذِينَ كَفَرُواْ لِلَّذِينَ ءَامَنُواْ لَوْ كَانَ خَيْراً مَّا سَبَقُونَآ إِلَيْهِ

(And those who disbelieve say of those who believe: "Had it been good, they (the weak and poor) would not have preceded us to it!") which means that those who disbelieve say of those who believe in the Qur'an: "Had it (the Qur'an) been any good, they (the weak and poor) would not have preceded us to it!" By that, they meant Bilal, \`Ammar, Suhayb, Khabbab, may Allah be pleased with them, and others like them of the weak, the male servants, and female servants. The pagans said this only because they thought that they held a high status with Allah, and that He took special care of them. By that, they made a great and obvious error, as Allah says:

وَكَذلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِّيَقُولواْ أَهَـؤُلاءِ مَنَّ اللَّهُ عَلَيْهِم مِّن بَيْنِنَآ

(Thus have We tried some of them with others, that they might say: "Is it these whom Allah has favored from among us") (6:53) meaning, they wonder how could those weaklings be the ones who were guided from among them. Thus, Allah says,

لَوْ كَانَ خَيْراً مَّا سَبَقُونَآ إِلَيْهِ

(Had it been good, they (the weak and poor) would not have preceded us to it!) Contrary to this is the position of Ahl us-Sunnah wal-Jama\`ah: They say about any act or saying that has not been reported from the Companions: "It is an innovation. If there was any good in it, they would have preceded us in doing it, because they have not left off any of the good characteristics except that they hurried to perform them." Allah continues,

وَإِذْ لَمْ يَهْتَدُواْ بِهِ

(And when they have not been guided by it,) meaning, the Qur'an.

فَسَيَقُولُونَ هَـذَآ إِفْكٌ قَدِيمٌ

(they say: "This is an ancient falsehood!") meaning, an old lie. They mean by this that the Qur'an has been quoted and taken from the ancient people, thereby belittling the Qur'an and its followers. This is clear arrogance, as Allah's Messenger said:

«بَطَرُ الْحَقِّ وَغَمْطُ النَّاس»

((Arrogance is) rejecting the truth and belittling the people.) Allah then says,

وَمِن قَبْلِهِ كِتَابُ مُوسَى

(And before this was the Scripture of Musa) and it was the Tawrah.

إِمَاماً وَرَحْمَةً وَهَـذَا كِتَـبٌ

(as a guide and mercy. And this is a Book) meaning, the Qur'an.

مُّصَدِّقُ

(confirming) meaning, that which came before it of the previous Books.

لِّسَاناً عَرَبِيّاً

(in the Arabic tongue,) means that it is eloquent and clear.

لِّيُنذِرَ الَّذِينَ ظَلَمُواْ وَبُشْرَى لِلْمُحْسِنِينَ

(to warn those who do wrong, and as glad tidings for the doers of good.) meaning, it contains a warning to the dis- believers and glad tidings for the belie- vers. Allah then says:

إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ

(Verily, those who say: "Our Lord is (only) Allah," and thereafter stand firm,) The explanation of this has been dis- cussed earlier in Surat As-Sajdah. See 41:30 Allah then says,

فَلاَ خَوْفٌ عَلَيْهِمْ

(on them shall be no fear,) meaning, con- cening their future.

وَلاَ هُمْ يَحْزَنُونَ

(nor shall they grieve.) meaning, over what they have left behind. Allah continues,

أُوْلَـئِكَ أَصْحَـبُ الْجَنَّةِ خَـلِدِينَ فِيهَا جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ

(Such shall be the dwellers of Paradise, abiding therein (forever) -- a reward for what they used to do.) meaning, the deeds are a cause for their attaining the mercy and their being engulfed by it -- and Allah knows best.


ayah_text: And those who disbelieve say of those who believe, "If it had truly been good, they would not have preceded us to it." And when they are not guided by it, they will say, "This is an ancient falsehood."

ayah_text_ar: وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوا۟ لَوْ كَانَ خَيْرًا مَّا سَبَقُونَآ إِلَيْهِ ۚ وَإِذْ لَمْ يَهْتَدُوا۟ بِهِۦ فَسَيَقُولُونَ هَـٰذَآ إِفْكٌ قَدِيمٌ


ayah_text: And before it was the scripture of Moses to lead and as a mercy. And this is a confirming Book in an Arabic tongue to warn those who have wronged and as good tidings to the doers of good.

ayah_text_ar: وَمِن قَبْلِهِۦ كِتَـٰبُ مُوسَىٰٓ إِمَامًا وَرَحْمَةً ۚ وَهَـٰذَا كِتَـٰبٌ مُّصَدِّقٌ لِّسَانًا عَرَبِيًّا لِّيُنذِرَ ٱلَّذِينَ ظَلَمُوا۟ وَبُشْرَىٰ لِلْمُحْسِنِينَ


ayah_text: Indeed, those who have said, "Our Lord is Allah," and then remained on a right course - there will be no fear concerning them, nor will they grieve.

ayah_text_ar: إِنَّ ٱلَّذِينَ قَالُوا۟ رَبُّنَا ٱللَّهُ ثُمَّ ٱسْتَقَـٰمُوا۟ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ


ayah_text: Those are the companions of Paradise, abiding eternally therein as reward for what they used to do.

ayah_text_ar: أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَنَّةِ خَـٰلِدِينَ فِيهَا جَزَآءًۢ بِمَا كَانُوا۟ يَعْمَلُونَ


ayah_text: And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning period is thirty months. He grows until, when he reaches maturity and reaches the age of forty years, he says, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims."

ayah_text_ar: وَوَصَّيْنَا ٱلْإِنسَـٰنَ بِوَٰلِدَيْهِ إِحْسَـٰنًا ۖ حَمَلَتْهُ أُمُّهُۥ كُرْهًا وَوَضَعَتْهُ كُرْهًا ۖ وَحَمْلُهُۥ وَفِصَـٰلُهُۥ ثَلَـٰثُونَ شَهْرًا ۚ حَتَّىٰٓ إِذَا بَلَغَ أَشُدَّهُۥ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِىٓ أَنْ أَشْكُرَ نِعْمَتَكَ ٱلَّتِىٓ أَنْعَمْتَ عَلَىَّ وَعَلَىٰ وَٰلِدَىَّ وَأَنْ أَعْمَلَ صَـٰلِحًا تَرْضَىٰهُ وَأَصْلِحْ لِى فِى ذُرِّيَّتِىٓ ۖ إِنِّى تُبْتُ إِلَيْكَ وَإِنِّى مِنَ ٱلْمُسْلِمِينَ

ayah_tafsir:
## Allah's Advice about the Parents

After mentioning that one must confess His Oneness, worship Him with sincerity, and remain upright in obeying Him, Allah follows that by giving instructions regarding the parents. These appear together in many places of the Qur'an, such as Allah's saying,

وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّـهُ وَبِالْوَلِدَيْنِ إِحْسَـناً

(Your Lord has decreed that you worship none but Him, and that you be dutiful to your parents.) (17:23) Allah says,

أَنِ اشْكُرْ لِى وَلِوَلِدَيْكَ إِلَىَّ الْمَصِيرُ

(Be grateful to Me and to your parents. Unto Me is the final destination.) (31:14) There are many other Ayat like this as well. Here Allah says,

وَوَصَّيْنَا الإِنسَـنَ بِوَلِدَيْهِ إِحْسَـناً

(And We have enjoined on man to be dutiful and kind to his parents.) (46:15) meaning, \`We have commanded him to treat them well and show compassion towards them. Abu Dawud At-Tayalisi recorded from Sa\`d bin Abi Waqqas, may Allah be pleased with him, that his mother said to him: "Hasn't Allah commanded that you obey your parents Then I will not eat any food or drink any drink until you disbelieve in Allah." Thus she stubbornly abstained from eating and drinking, until they had to open her mouth with a stick. Then this Ayah was revealed,

وَوَصَّيْنَا الإِنسَـنَ بِوَلِدَيْهِ إِحْسَـناً

(And We have enjoined on man to be dutiful and kind to his parents. ) This was also recorded by Muslim and the Sunan compilers, except for Ibn Majah. Allah continues,

حَمَلَتْهُ أُمُّهُ كُرْهاً

(His mother bears him with hardship.) which means that the mother suffers hardship because of her child, such as fatigue, sickness, vomiting, heaviness, distress, and other forms of hardship that the pregnant women suffer.

وَوَضَعَتْهُ كُرْهاً

(And she delivers him with hardship.) meaning, she also delivers him with hardship, suffering the pains of labor and their severity.

وَحَمْلُهُ وَفِصَـلُهُ ثَلاَثُونَ شَهْراً

(And (the period of) his gestation and weaning is thirty months,) \`Ali, may Allah be pleased with him, used this Ayah along with the following two Ayat to prove that the minimum period of pregnancy (gestation) is six months:

وَفِصَالُهُ فِى عَامَيْنِ

(And his weaning is in two years.) (31:14) and

وَالْوَلِدَتُ يُرْضِعْنَ أَوْلَـدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ

(The mothers suckle their children two complete years -- for those who desire to complete the term of suckling. ) (2:233) This is a strong and valid conclusion, and it was approved by \`Uthman and a number of the Companions. Muhammad bin Ishaq bin Yasar narrated from Ba\`jah bin \`Abdullah Al-Juhani that a man from his tribe (Juhaynah) married a woman from Juhaynah. She delivered a baby after six months. So her husband went to \`Uthman, may Allah be pleased with him, and told him about that. Thus, \`Uthman summoned her. When she was getting dressed, her sister started crying. She asked her: "Why do you cry By Allah, no one has ever approached me (for sexual relations) of Allah's creation except him (my husband). So let Allah decree (for me) as He wills." When she was brought before \`Uthman, he commanded that she be stoned to death (for adultery). \`Ali heard of this, came to \`Uthman, and said: "What are you doing" He (\`Uthman) said: "She delivered after six months! Can this ever happen" \`Ali, may Allah be pleased with him, said: "Don't you read the Qur'an" He said: "Yes, of course!" He (\`Ali) then said: \`Haven't you heard Allah's saying,

وَحَمْلُهُ وَفِصَـلُهُ ثَلاَثُونَ شَهْراً

(and his gestation and weaning is thirty months), and;

حَوْلَيْنِ كَامِلَيْنِ

( two complete years) (2:233) (Subtracting the two numbers) we are only left with six months." \`Uthman, may Allah be pleased with him, said: "By Allah, I did not see that! Bring the woman back." But they found that she had already been killed. Ba\`jah continued: "By Allah, no two crows and no two eggs are more similar than that child turned out to be to his father! When his father saw that he said, \`By Allah! This is my son without any doubt.' Later on, Allah afflicted him with a skin abscess in his face (because of his false accusation to his wife). It kept eating him up until he died." Ibn Abi Hatim related from his father that Farwah bin Abi Al-Maghra' told them that \`Ali bin Mushir narrated to them from Dawud bin Abi Hind, who narrated from \`Ikrimah that Ibn \`Abbas, may Allah be pleased with him, said, "When a woman delivers after nine months, the baby will only need twenty-one months of suckling. When she delivers after seven months, the baby will need twenty-three months of suckling. When she delivers after six months, the baby will need two full years of suckling, because Allah says,

وَحَمْلُهُ وَفِصَـلُهُ ثَلاَثُونَ شَهْراً حَتَّى إِذَا بَلَغَ أَشُدَّهُ

(and his gestation and weaning is thirty months, till when he attains full strength)." meaning, he becomes strong, youthful, and attains full ability.

وَبَلَغَ أَرْبَعِينَ سَنَةً

(and reaches forty years,) meaning, his complete intellect, understanding, and patience reach the level of maturity. It has also been said that usually one will not change his ways once he reaches the age of forty.

قَالَ رَبِّ أَوْزِعْنِى

(he says: "My Lord! Grant me the power and ability) meaning, \`inspire me.'

أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِى أَنْعَمْتَ عَلَىَّ وَعَلَى وَالِدَىَّ وَأَنْ أَعْمَلَ صَـلِحاً تَرْضَـهُ

(that I may be grateful for Your favor which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You,) meaning, in the future.

وَأَصْلِحْ لِى فِى ذُرِّيَّتِى

(and make my offspring good.) meaning, my offspring and descendants.

إِنَّى تُبْتُ إِلَيْكَ وَإِنِّى مِنَ الْمُسْلِمِينَ

(Truly, I have turned to You in repentance, and truly, I am one of the Muslims.) This contains an instruction for anyone who reaches forty years of age to renew his repentance and turn to Allah with strong resolution. Allah then says,

أُوْلَـئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُواْ وَنَتَجَاوَزُ عَن سَيْئَـتِهِمْ فِى أَصْحَـبِ الْجَنَّةِ

(Those are the ones from whom We shall accept the best of what they did and overlook their evil deeds. (They shall be) among the dwellers of Paradise.) meaning, those to whom applies the above description -- those who repent to Allah, turn back to Him, and rectify their shortcomings through repentance and seeking forgiveness - those are the ones from whom We will accept the best of what they did and overlook their evil deeds. Many of their errors will be forgiven and Allah will accept from them a modest amount of deeds.

فِى أَصْحَـبِ الْجَنَّةِ

(among the dwellers of Paradise.) which means that they will be among the dwellers of Paradise. That is Allah's ruling concerning them, as He has promised for those who repent and turn to Him. Thus, He says,

وَعْدَ الصِّدْقِ الَّذِى كَانُواْ يُوعَدُونَ

(That is the promise of truth that they had been promised.)


ayah_text: Those are the ones from whom We will accept the best of what they did and overlook their misdeeds, their being among the companions of Paradise. That is the promise of truth which they had been promised.

ayah_text_ar: أُو۟لَـٰٓئِكَ ٱلَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا۟ وَنَتَجَاوَزُ عَن سَيِّـَٔاتِهِمْ فِىٓ أَصْحَـٰبِ ٱلْجَنَّةِ ۖ وَعْدَ ٱلصِّدْقِ ٱلَّذِى كَانُوا۟ يُوعَدُونَ


ayah_text: But one who says to his parents, "Uff to you; do you promise me that I will be brought forth from the earth when generations before me have already passed on into oblivion?" while they call to Allah for help and to their son, "Woe to you! Believe! Indeed, the promise of Allah is truth." But he says, "This is not but legends of the former people" -

ayah_text_ar: وَٱلَّذِى قَالَ لِوَٰلِدَيْهِ أُفٍّ لَّكُمَآ أَتَعِدَانِنِىٓ أَنْ أُخْرَجَ وَقَدْ خَلَتِ ٱلْقُرُونُ مِن قَبْلِى وَهُمَا يَسْتَغِيثَانِ ٱللَّهَ وَيْلَكَ ءَامِنْ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ فَيَقُولُ مَا هَـٰذَآ إِلَّآ أَسَـٰطِيرُ ٱلْأَوَّلِينَ

ayah_tafsir:
## Mention of the Undutiful Children and Their End

In the previous Ayat, Allah mentions the dutiful offspring who supplicate for their parents and treat them with kindness. He describes the success and salvation He has prepared for them. Here He connects to that discussion the situation of the wretched offspring who are undutiful toward their parents. Allah says,

وَالَّذِى قَالَ لِوَلِدَيْهِ أُفٍّ لَّكُمَآ

(But he who says to his parents: "Uff to you! ...") As for the saying "Uff" in this Ayah, it is a general description applying to anyone who says it to his parents. Some people claim that it was revealed about \`Abdur-Rahman bin Abi Bakr. But this claim is weak and rejected, because \`Abdur-Rahman bin Abi Bakr embraced Islam after this was revealed. His adherence to Islam was excellent, and he was among the best of his contemporaries. Al-Bukhari recorded from Yusuf bin Mahak that Marwan (bin Al-Hakam) was governor of Hijaz (Western Arabia), appointed by Mu\`awiyah bin Abi Sufyan. He (Marwan) delivered a speech in which he mentioned Yazid bin Mu\`awiyah and urged the people to give a pledge of allegiance after his father. \`Abdur-Rahman bin Abi Bakr said something to him in response to that, upon which Marwan commanded his men: "Arrest him!" But he entered \`Aishah's house, and they were not able to capture him. Marwan then said: "This is the one about whom Allah revealed:

وَالَّذِى قَالَ لِوَلِدَيْهِ أُفٍّ لَّكُمَآ أَتَعِدَانِنِى أَنْ أُخْرَجَ وَقَدْ خَلَتِ الْقُرُونُ مِن قَبْلِى

(But he who says to his parents: "Uff to you! Do you promise me that I will be raised -- when generations before me have passed")" From behind the curtain, \`Aishah responded: "Allah did not reveal any Qur'an in our regard (i.e. the children of Abu Bakr), except for the declaration of my innocence." In another report recorded by An-Nasa'i, Muhammad bin Ziyad reported that when Mu\`awiyah was soliciting people to pledge allegiance to his son, and Marwan declared: "This follows the tradition of Abu Bakr and \`Umar." On hearing this, \`Abdur-Rahman bin Abi Bakr said: "Rather, this is the tradition of Heraclius and Caesar." Marwan responded: "This is the one about whom Allah revealed,

وَالَّذِى قَالَ لِوَلِدَيْهِ أُفٍّ لَّكُمَآ

(But he who says to his parents: "Uff to you!")" When that was conveyed to \`A'ishah, she said: "Marwan is lying! By Allah, that was not revealed about him. If I wish to name the person meant by it, I could. On the other hand, Allah's Messenger placed a curse on Marwan's father (Al- Hakam bin Abi Al-\`As when Marwan was still in his loins, so Marwan (bin Al-Hakam) is an outcome of Allah's curse." As for Allah's statement:

أَتَعِدَانِنِى أَنْ أُخْرَجَ

(Do you promise me that I will be raised) meaning, resurrected.

وَقَدْ خَلَتِ الْقُرُونُ مِن قَبْلِى

(when generations before me have passed) meaning, generations of people have already passed away, and none of them has ever returned to tell (what happened to them)

وَهُمَا يَسْتَغِيثَانِ اللَّهَ

(While they invoke Allah for help) meaning, they ask Allah to guide him, and they say to their son,

وَيْلَكَ ءَامِنْ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَيَقُولُ مَا هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ

("Woe to you! Believe! Verily, the promise of Allah is true." But he says: "This is nothing but the legends of the ancient.") Allah then says,

أُوْلَـئِكَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ فِى أُمَمٍ قَدْ خَلَتْ مِن قَبْلِهِمْ مِّنَ الْجِنِّ وَالإِنسِ إِنَّهُمْ كَانُواْ خَـسِرِينَ

(They are those against whom the Word (of torment) has justified among the previous generations of Jinn and mankind that have passed away.Verily, they are ever the losers.) This indicates that all such people will be among their likes and their peers among the disbelievers, who will lose themselves and their families on the Day of Resurrection. Allah's saying,

أُوْلَـئِكَ

(Those are) after He said,

وَالَّذِى قَالَ

(But he who says ) confirms what we have mentioned above that the latter is a general description of a type of people including all those who fall under that description. Al-Hasan and Qatadah both said, "This applies to the disbelieving, sinful person who is undutiful to his parents and who denies resurrection." Allah then says,

وَلِكُلٍّ دَرَجَـتٌ مِّمَّا عَمِلُواْ

(And for all, there will be degrees according to that which they did,) meaning that there will be degrees of punishment for each of them according to what they did.

وَلِيُوَفِّيَهُمْ أَعْمَـلَهُمْ وَهُمْ لاَ يُظْلَمُونَ

(so that He might fully recompense them for their deeds, and they will not be wronged.) which means Allah will not be unjust to them even in the amount of a speck of dust or less. \`Abdur-Rahman bin Zayd bin Aslam said: "The levels of the Fire descend, and those of Paradise ascend." Allah then says,

وَيَوْمَ يُعْرَضُ الَّذِينَ كَفَرُواْ عَلَى النَّارِ أَذْهَبْتُمْ طَيِّبَـتِكُمْ فِى حَيَـتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُمْ بِهَا

(On the Day when those who disbelieve will be exposed to the Fire (it will be said): "You received your good things in the life of the world, and you took your pleasure therein...") which means that this will be said to them by way of blame and reprimand. The Commander of the faithful, \`Umar bin Al-Khattab, may Allah be pleased with him, gave up many of the joys of food and drink and refrained from them while saying, "I am afraid of being like those whom Allah has reproached and condemned by saying,

أَذْهَبْتُمْ طَيِّبَـتِكُمْ فِى حَيَـتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُمْ بِهَا

(You received your good things in the life of the world, and you took your pleasure therein)." Abu Mijlaz said: "Some people will lose good deeds that they had in the worldly life, and they will be told,

أَذْهَبْتُمْ طَيِّبَـتِكُمْ فِى حَيَـتِكُمُ الدُّنْيَا

(You received your good things in the life of the world)." Then Allah says,

فَالْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَسْتَكْبِرُونَ فِى الاٌّرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنتُمْ تَفْسُقُونَ

(Today, you will be recompensed with the torment of extreme humiliation, because you were arrogant upon the earth without a right, and because you used to rebel against Allah's command.) which indicates that their punishment will be of a type comparable to their deeds. They enjoyed themselves, were arrogant in their denial of the truth, and were involved in sinning and disobedience. Thus, Allah punishes them with extreme humiliation, disgrace, severe pains, continued sorrow, and positions in the terrible depths of Hell -- may Allah protect us from all of that.


ayah_text: Those are the ones upon whom the word has come into effect, who will be among nations which had passed on before them of jinn and men. Indeed, they all were losers.

ayah_text_ar: أُو۟لَـٰٓئِكَ ٱلَّذِينَ حَقَّ عَلَيْهِمُ ٱلْقَوْلُ فِىٓ أُمَمٍ قَدْ خَلَتْ مِن قَبْلِهِم مِّنَ ٱلْجِنِّ وَٱلْإِنسِ ۖ إِنَّهُمْ كَانُوا۟ خَـٰسِرِينَ


ayah_text: And for all there are degrees of reward and punishment for what they have done, and it is so that He may fully compensate them for their deeds, and they will not be wronged.

ayah_text_ar: وَلِكُلٍّ دَرَجَـٰتٌ مِّمَّا عَمِلُوا۟ ۖ وَلِيُوَفِّيَهُمْ أَعْمَـٰلَهُمْ وَهُمْ لَا يُظْلَمُونَ


ayah_text: And the Day those who disbelieved are exposed to the Fire it will be said, "You exhausted your pleasures during your worldly life and enjoyed them, so this Day you will be awarded the punishment of extreme humiliation because you were arrogant upon the earth without right and because you were defiantly disobedient."

ayah_text_ar: وَيَوْمَ يُعْرَضُ ٱلَّذِينَ كَفَرُوا۟ عَلَى ٱلنَّارِ أَذْهَبْتُمْ طَيِّبَـٰتِكُمْ فِى حَيَاتِكُمُ ٱلدُّنْيَا وَٱسْتَمْتَعْتُم بِهَا فَٱلْيَوْمَ تُجْزَوْنَ عَذَابَ ٱلْهُونِ بِمَا كُنتُمْ تَسْتَكْبِرُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَبِمَا كُنتُمْ تَفْسُقُونَ


ayah_text: And mention, O Muhammad, the brother of 'Aad, when he warned his people in the region of al-Ahqaf - and warners had already passed on before him and after him - saying, "Do not worship except Allah. Indeed, I fear for you the punishment of a terrible day."

ayah_text_ar: ۞ وَٱذْكُرْ أَخَا عَادٍ إِذْ أَنذَرَ قَوْمَهُۥ بِٱلْأَحْقَافِ وَقَدْ خَلَتِ ٱلنُّذُرُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦٓ أَلَّا تَعْبُدُوٓا۟ إِلَّا ٱللَّهَ إِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ

ayah_tafsir:
## The Story of \`Ad

Allah says, consoling His Prophet in regard to the rejection of those who opposed him among his people,

وَاذْكُرْ أَخَا عَادٍ

(And remember the brother of \`Ad,) This refers to Hud, peace be upon in him. Allah sent him to the first people of \`Ad who inhabited Al-Ahqaf. Ahqaf is plural of Haqf. According to Ibn Zayd, it means a sand dune; and according to \`Ikrimah, it means a mountain or a cave. Qatadah said: "We were informed that \`Ad was a tribe in Yemen. They dwelt among sand (hills), and overlooked the sea in a land called Ash-Shihr." Under the chapter, "He Who supplicates should first mention Himself," Ibn Majah recorded that Ibn \`Abbas narrated that the Prophet said:

«يَرْحَمُنَا اللهُ وَأَخَا عَاد»

(May Allah have mercy on us and the Brother of \`Ad.) Allah then says,

وَقَدْ خَلَتِ النُّذُرُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ

(And surely, warners had already passed on before him and after him.) meaning, Allah had sent Messengers and warners to the towns surrounding the land of \`Ad. This is similar to Allah's saying,

فَجَعَلْنَـهَا نَكَـلاً لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا

(And We made it a deterrent punishment for those who were present and those who succeeded them. ) (2:66) And it is also similar to Allah's saying,

فَإِنْ أَعْرَضُواْ فَقُلْ أَنذَرْتُكُمْ صَـعِقَةً مِّثْلَ صَـعِقَةِ عَادٍ وَثَمُودَ إِذْ جَآءَتْهُمُ الرُّسُلُ مِن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ أَلاَّ تَعْبُدُواْ إِلاَّ اللَّهَ

(But if they turn away, then say: "I have warned you of a thunderbolt like the thunderbolt that struck \`Ad and Thamud. (That occurred) when the Messengers had come to them from before them and after them (saying): "Worship none but Allah.") (41:13-14) Allah then says,

إِنِّى أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ

(truly, I fear for you the torment of a mighty Day.) meaning, Hud said this to them (his people), and they responded to him saying,

أَجِئْتَنَا لِتَأْفِكَنَا عَنْ ءَالِهَتِنَا

(Have you come to delude us from our gods) meaning, to prevent us.

عَنْ ءَالِهَتِنَا

(from our gods)

فَأْتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ الصَّـدِقِينَ

(Then bring us that with which you threaten us, if you are one of the truthful!) They sought to hasten Allah's torment and punishment, believing that it will not happen. This is similar to Allah's saying,

يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا

(Those who do not believe in it (the Last Hour) seek to hasten it) (42:18). Hud's response was,

قَالَ إِنَّمَا الْعِلْمُ عِندَ اللَّهِ

(He said: "The knowledge (of that) is only with Allah.") which means, \`Allah knows best about you. If you deserve the punishment to be hastened, He will do that to you. As for me, my duty is to deliver my message to you.'

وَلَـكِنِّى أَرَاكُمْ قَوْمًا تَجْهَلُونَ

(But I see that you are a people given to ignorance!) which means, \`you have no comprehension or understanding.' Allah then says,

فَلَمَّا رَأَوْهُ عَارِضاً مُّسْتَقْبِلَ أَوْدِيَتِهِمْ

(Then, when they saw it as a dense cloud approaching their valleys,) meaning, when they saw the punishment coming towards them, they thought it to be clouds full of rain. That made them happy and joyful, because they had a drought and needed rain. Allah then said,

بَلْ هُوَ مَا اسْتَعْجَلْتُم بِهِ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ

(Nay, but it is that which you were asking to be hastened -- a wind wherein is a painful torment!) meaning, this is the torment that you called for saying, "Bring to us what you promise us if you should be of the truthful."

تُدَمِّرُ كُلَّ شَىْءٍ

(Destroying every thing) meaning, destroying every part of their land that could normally be destroyed.

بِأَمْرِ رَبِّهَا

(by the command of its Lord!) meaning, it had Allah's permission to do that. This is similar to Allah's saying,

مَا تَذَرُ مِن شَىْءٍ أَتَتْ عَلَيْهِ إِلاَّ جَعَلَتْهُ كَالرَّمِيمِ

d(It spared nothing that it reached, but blew it into broken spreads of rotten ruins.) (51:42) meaning, like something dilapidated (or decrepit). Because of this, Allah says,

فَأْصْبَحُواْ لاَ يُرَى إِلاَّ مَسَـكِنُهُمْ

(So they became such that nothing could be seen except their dwellings!) means, all of them were destroyed, and none of them were spared. Allah then says:

كَذلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ

(Thus do We recompense the criminal people!) which means that this is Our judgement regarding those who reject Our Messengers and disobey Our commands. Imam Ahmad recorded from \`A'ishah, may Allah be pleased with her, that she said, "I never saw Allah's Messenger fully laughing so that I would see his uvula. He would only smile." She added that when Allah's Messenger saw clouds or wind, that would reflect on his face (as discomfort). She asked him: "O Allah's Messenger! When the people see clouds, they become happy, hoping that they bring them rain. But I notice that when you see them, displeasure appears on your face." Allah's Messenger replied,

«يَا عَائِشَةُ، مَا يُؤْمِنُنِي أَنْ يَكُونَ فِيهِ عَذَابٌ، قَدْ عُذِّبَ قَوْمٌ بِالرِّيحِ، وَقَدْ رَأَى قَوْمٌ الْعَذَابَ وَقَالُوا: هذَا عَارِضٌ مُمْطِرُنَا»

(O \`A'ishah! What would guarantee to me that they do not bring punishment Some nations had been punished with wind. On seeing the punishment approaching them, a nation once said: "This is a cloud bringing us rain.") This is also recorded by Al-Bukhari and Muslim. Imam Ahmad recorded that \`A'ishah, may Allah be pleased with her, said that when Allah's Messenger saw clouds on any of the horizons, he would leave whatever he was doing -- even if he was in prayer -- and say:

«اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ مَا فِيه»

(O Allah! I seek refuge with you from any harm that it (the cloud) contains.) If Allah removed those clouds, the Prophet would praise Allah, and if rain fell, he would say:

«اللْهُمَّ صَيِّبًا نَافِعًا»

(O Allah! Make it pouring and beneficent.) Muslim also recorded in his Sahih from \`A'ishah, may Allah be pleased with her, that when the wind blew, Allah's Messenger would say,

«اللْهُمَّ إِنِّي أَسْأَلُكَ خَيْرَهَا وَخَيْرَ مَا فِيهَا وَخَيْرَ مَا أُرْسِلَتْ بِهِ،وَأَعُوذُ بِكَ مِنْ شَرِّهَا، وَشَرِّ مَا فِيهَا، وَشَرِّ مَا أُرْسِلَتْ بِه»

(O Allah! I ask You of its good, the good that it contains, and the good with which it has been sent. And I seek refuge in You from its evil, the evil that it contains, and the evil with which it has been sent.) She added that if the sky became cloudy, his color would change; he would exit, enter, come, and go. When it rained, his anxiety would be relieved. When \`A'ishah, may Allah be pleased with her, noticed that, she asked him about it and he said:

«لَعَلَّهُ يَا عَائِشَةُ كَمَا قَالَ قَوْمُ عَادٍ:

فَلَمَّا رَأَوْهُ عَارِضاً مُّسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُواْ هَـذَا عَارِضٌ مُّمْطِرُنَا»

(O \`A'ishah! It could be like what the people of \`Ad said, (Then, when they saw it as a dense cloud approaching their valleys, they said: "This is a cloud bringing us rain!")) We have previously mentioned the story of the destruction of the people of \`Ad in both Surat Al-A\`raf and Surah Hud. Thus, there is no need to repeat it here; and verily Allah is worthy of all praise and gratitude.


ayah_text: They said, "Have you come to delude us away from our gods? Then bring us what you promise us, if you should be of the truthful."

ayah_text_ar: قَالُوٓا۟ أَجِئْتَنَا لِتَأْفِكَنَا عَنْ ءَالِهَتِنَا فَأْتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ


ayah_text: He said, "Knowledge of its time is only with Allah, and I convey to you that with which I was sent; but I see you to be a people behaving ignorantly."

ayah_text_ar: قَالَ إِنَّمَا ٱلْعِلْمُ عِندَ ٱللَّهِ وَأُبَلِّغُكُم مَّآ أُرْسِلْتُ بِهِۦ وَلَـٰكِنِّىٓ أَرَىٰكُمْ قَوْمًا تَجْهَلُونَ


ayah_text: And when they saw it as a cloud approaching their valleys, they said, "This is a cloud bringing us rain!" Rather, it is that for which you were impatient: a wind, within it a painful punishment,

ayah_text_ar: فَلَمَّا رَأَوْهُ عَارِضًا مُّسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا۟ هَـٰذَا عَارِضٌ مُّمْطِرُنَا ۚ بَلْ هُوَ مَا ٱسْتَعْجَلْتُم بِهِۦ ۖ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ


ayah_text: Destroying everything by command of its Lord. And they became so that nothing was seen of them except their dwellings. Thus do We recompense the criminal people.

ayah_text_ar: تُدَمِّرُ كُلَّ شَىْءٍۭ بِأَمْرِ رَبِّهَا فَأَصْبَحُوا۟ لَا يُرَىٰٓ إِلَّا مَسَـٰكِنُهُمْ ۚ كَذَٰلِكَ نَجْزِى ٱلْقَوْمَ ٱلْمُجْرِمِينَ


ayah_text: And We had certainly established them in such as We have not established you, and We made for them hearing and vision and hearts. But their hearing and vision and hearts availed them not from anything of the punishment when they were continually rejecting the signs of Allah; and they were enveloped by what they used to ridicule.

ayah_text_ar: وَلَقَدْ مَكَّنَّـٰهُمْ فِيمَآ إِن مَّكَّنَّـٰكُمْ فِيهِ وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَـٰرًا وَأَفْـِٔدَةً فَمَآ أَغْنَىٰ عَنْهُمْ سَمْعُهُمْ وَلَآ أَبْصَـٰرُهُمْ وَلَآ أَفْـِٔدَتُهُم مِّن شَىْءٍ إِذْ كَانُوا۟ يَجْحَدُونَ بِـَٔايَـٰتِ ٱللَّهِ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ

ayah_tafsir:
وَجَعَلْنَا لَهُمْ سَمْعاً وَأَبْصَـراً وَأَفْئِدَةً فَمَآ أَغْنَى عَنْهُمْ سَمْعُهُمْ وَلاَ أَبْصَـرُهُمْ وَلاَ أَفْئِدَتُهُمْ مِّن شَىْءٍ إِذْ كَانُواْ يَجْحَدُونَ بِـَايَـتِ اللَّهِ وَحَاقَ بِهم مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ

(We also gave them hearing, vision, and hearts. But their hearing, vision, and hearts availed them nothing when they used to deny Allah's signs, and they were completely encircled by that which they used to ridicule!) meaning, they were encircled by the torment and exemplary punishment that they denied and whose occurrence they doubted. This means, you listeners must beware of being like them lest a punishment similar to theirs strikes you in this life and the Hereafter. Allah then says,

وَلَقَدْ أَهْلَكْنَا مَا حَوْلَكُمْ مِّنَ الْقُرَى

(And indeed We have destroyed towns round about you, ) This is addressed to the people of Makkah. Allah destroyed the nations who disbelieved in the Messengers who lived around Makkah, such as \`Ad who were at Al-Ahqaf in Hadramawt near Yemen, Thamud whose dwellings were between Makkah and Ash-Sham (Greater Syria), Saba' who were in Yemen, the people of Madyan who were on the route and passage to Ghazzah (Western Palestine), and the people of Lut who dwelt by the lake (the Dead Sea) which they used to pass by (on the way to Jordan) as well. Allah then says,

وَصَرَّفْنَا الاٌّيَـتِ

(and We have shown (them) the signs in various ways) meaning, \`We explained and clarified them.'

لَعَلَّهُمْ يَرْجِعُونَفَلَوْلاَ نَصَرَهُمُ الَّذِينَ اتَّخَذُواْ مِن دُونِ اللَّهِ قُرْبَاناً ءَالِهَةَ

(so that perhaps they might return. As for those whom they had taken for gods besides Allah, as the means of approach to Him, why then did they not aid them) meaning, did they help them when they were in the greatest need for them

بَلْ ضَلُّواْ عَنْهُمْ

(but they vanished completely from them.) Rather, they completely left them alone when they needed them the most.

وَذَلِكَ إِفْكُهُمْ

(And that was their falsehood, ) meaning, their lie.

وَمَا كَانُواْ يَفْتَرُونَ

(and what they were fabricating.) which means that they fabricated lies by taking them as gods, and they lost and failed in their worship of them and their reliance upon them -- and Allah knows best.


ayah_text: And We have already destroyed what surrounds you of those cities, and We have diversified the signs or verses that perhaps they might return from disbelief.

ayah_text_ar: وَلَقَدْ أَهْلَكْنَا مَا حَوْلَكُم مِّنَ ٱلْقُرَىٰ وَصَرَّفْنَا ٱلْـَٔايَـٰتِ لَعَلَّهُمْ يَرْجِعُونَ


ayah_text: Then why did those they took besides Allah as deities by which to approach Him not aid them? But they had strayed from them. And that was their falsehood and what they were inventing.

ayah_text_ar: فَلَوْلَا نَصَرَهُمُ ٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ قُرْبَانًا ءَالِهَةًۢ ۖ بَلْ ضَلُّوا۟ عَنْهُمْ ۚ وَذَٰلِكَ إِفْكُهُمْ وَمَا كَانُوا۟ يَفْتَرُونَ


ayah_text: And mention, O Muhammad, when We directed to you a few of the jinn, listening to the Qur'an. And when they attended it, they said, "Listen quietly." And when it was concluded, they went back to their people as warners.

ayah_text_ar: وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَرًا مِّنَ ٱلْجِنِّ يَسْتَمِعُونَ ٱلْقُرْءَانَ فَلَمَّا حَضَرُوهُ قَالُوٓا۟ أَنصِتُوا۟ ۖ فَلَمَّا قُضِىَ وَلَّوْا۟ إِلَىٰ قَوْمِهِم مُّنذِرِينَ

ayah_tafsir:
## The Story of the Jinns listening to the Qur'an

Imam Ahmad recorded from Az-Zubayr that he commented on the Ayah;

وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَراً مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْءَانَ

(And (remember) when We sent towards you a group of the Jinn, to listen to the Qur'an.) "They were at a place called Nakhlah while Allah's Messenger was performing the \`Isha' prayer, and

كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً

(they crowded on top of each other to hear him.) (72:19)" Sufyan said, "They stood on top of each other like piled wool." Ahmad was alone in recording this. Imam Ahmad and the famous Imam, Al-Hafiz Abu Bakr Al-Bayhaqi in his book Dala'il An-Nubuwwah, both recorded that Ibn \`Abbas, may Allah be pleased with him, said, "Allah's Messenger never recited Qur'an to the Jinns, nor did he see them. Allah's Messenger was heading with a group of his Companions towards the \`Ukaz market. At that time, the devils had been prevented from eavesdropping on the news of the heavens, and they were being attacked by burning flames (whenever they tried to listen). When the devils went back to their people, they asked them what happened to them, and they answered, \`We have been prevented from eavesdropping on the news of the heavens, and burning flames now attack us.' Their people told them, \`You have only been prevented from eavesdropping on the information of the heavens because of something (major) that has happened. So go all over the earth, east and west, and see what is it that has obstructed you from eavesdropping on the news of the heavens.' Thus they traveled all over the earth, east and west, seeking that which had obstructed them from eavesdropping on the news of the heavens. A group of them went towards Tihamah, and found Allah's Messenger while he was at a place called Nakhlah along the way to the \`Ukaz market. He was leading his Companions in the Fajr prayer. When the Jinns heard the recitation of the Qur'an, they stopped to listen to it, and then they said: \`By Allah! This is what has prevented you from eavesdropping on the news of the heavens.' Then they returned to their people and told them: \`Our people! We certainly have heard an amazing recitation (the Qur'an), it guides to the right path. So we have believed in it, and we will join none in worship with our Lord.' So Allah revealed to His Prophet ,

قُلْ أُوحِىَ إِلَىَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ

(Say: It has been revealed to me that a group of Jinns have listened (to the Qur'an).) (72:19) Thus, what was revealed to him was only the saying of the Jinns." Al-Bukhari recorded a similar narration, and Muslim recorded it (as it is here). At-Tirmidhi also recorded it, as did An-Nasa'i in his Tafsir. \`Abdullah bin Mas\`ud reported that the Jinns came down upon the Prophet while he was reciting the Qur'an at a place called Nakhlah. When they heard him,

قَالُواْ أَنصِتُواْ

(They said: "Listen quietly.") meaning, hush! They were nine in number, and one of them was called Zawba\`ah. So Allah revealed,

وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَراً مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْءَانَ فَلَمَّا حَضَرُوهُ قَالُواْ أَنصِتُواْ فَلَمَّا قُضِىَ وَلَّوْاْ إِلَى قَوْمِهِم مُّنذِرِينَ

(And when We sent toward you a group of Jinns, to listen to the Qur'an. When they attended it, they said: "Listen quietly!" And when it was concluded, they returned to their people as warners.) until His saying:

ضَلَـلٍ مُّبِينٍ

( manifest error.) Thus, this report along with the above one by Ibn \`Abbas, may Allah be pleased with him, indicate that Allah's Messenger was not aware of the presence of the Jinns at that time. They only listened to his recitation and went back to their people. Later on, they came to him in groups, one party after another, and one group after another. As for Allah's saying,

وَلَّوْاْ إِلَى قَوْمِهِم مُّنذِرِينَ

(they returned to their people as warners.) It means that they went back to their people and warned them about what they heard from Allah's Messenger . This is similar to Allah's saying,

لِّيَتَفَقَّهُواْ فِى الدِّينِ وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ

(...that they may obtain understanding in religion and warn their people when they return to them, so that they might be cautious (of evil).) (9:122) This Ayah has been used as evidence that the Jinns have warners from among themselves, but no Messengers. There is no doubt that Allah did not send Messengers from among the Jinns, because He says,

وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِى إِلَيْهِمْ مِّنْ أَهْلِ الْقُرَى

(And We did not send before you as Messengers any but men, to whom We revealed from among the people of cities.) (12:109) And Allah says,

وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلاَّ إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِى الاٌّسْوَاقِ

(And We never sent before you any of the Messengers but verily they ate food and walked in the markets.) (25:20) And He says about Ibrahim Al-Khalil, upon him be peace,

وَجَعَلْنَا فِى ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَـبَ

(...And We placed in his descendants prophethood and Scripture.)(29:27) Thus, every Prophet whom Allah sent after Ibrahim was from his offspring and progeny. As for Allah's saying in Surat Al-An\`am,

يَـمَعْشَرَ الْجِنِّ وَالإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنْكُمْ

(O company of Jinns and human beings! Did there not come to you Messengers from among you) (6:130) It only applies to the two kinds collectively, but specifically pertains to just one of them, which is the human. This is like Allah's saying,

يَخْرُجُ مِنْهُمَا الُّلؤْلُؤُ وَالمَرْجَانُ

(From both of them (salty and fresh waters) emerge pearl and Marjan.) (55:22) Although He said "both of them" this applies to only one of the two types of water (the salty water). Allah then explains how the Jinns warned their people. He says,

قَالُواْ يقَوْمَنَآ إِنَّا سَمِعْنَا كِتَـباً أُنزِلَ مِن بَعْدِ مُوسَى

(They said: "O our people! Verily, we have heard a Book sent down after Musa...") They did not mention \`Isa, peace be upon him, because the Injil that was revealed to him contained admonitions and exhortations, but very few permissions or prohibitions. Thus, it was in reality like a complement to the legislation of the Tawrah, the Tawrah being the reference. That is why they said, "Sent down after Musa." This is also the way that Waraqah bin Nawfal spoke when the Prophet told him about his first meeting with Jibril, An-Namus, peace be upon him. He said: "Very good, very good! This is (the angel) that used to come to Musa. I wish that I was still a young man (to support you)."

مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ

(confirming what came before it,) meaning, the Scriptures that were revealed before it to the previous Prophets. They then said,

يَهْدِى إِلَى الْحَقِّ

(it guides to the truth) means in belief and information.

وَإِلَى طَرِيقٍ مُّسْتَقِيمٍ

(and to the straight path.) which means, in deeds. For verily, the Qur'an contains two things: information and commandments. Its information is true, and its commandments are all just, as Allah says,

وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً

(And the Word of Your Lord has been fulfilled in truth and in justice.) (6:115) Allah says,

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ

(It is He Who has sent His Messenger with the guidance and the religion of truth.) (9:122) The guidance is the beneficent knowledge, and the religion of truth means the righteous good deeds. Thus, the Jinns said,

يَهْدِى إِلَى الْحَقِّ

(it guides to the truth) in matters of belief,

وَإِلَى طَرِيقٍ مُّسْتَقِيمٍ

(and to the straight path.) meaning, in regard to actions.

يقَوْمَنَآ أَجِيبُواْ دَاعِىَ اللَّهِ

(O our people! Respond to Allah's Caller,) This is proof that Muhammad has been sent to both the human beings and the Jinns. Thus, Allah says,

أَجِيبُواْ دَاعِىَ اللَّهِ وَءَامِنُواْ بِهِ

(Respond to Allah's Caller and believe in him.) Then Allah says,

يَغْفِرْ لَكُمْ مِّن ذُنُوبِكُمْ

(He will then forgive you some of your sins,) Some scholars say that "some" here is auxiliary, but this is questionable since it is rarely used to strengthen an affirmative meaning. Others say that it means partial forgiveness.

وَيُجِرْكُمْ مِّنْ عَذَابٍ أَلِيمٍ

(and protect you from a painful torment.) meaning, He will protect you from His painful punishment. Then Allah informs that they said,

وَمَن لاَّ يُجِبْ دَاعِىَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِى الاٌّرْضَ

(And whosoever does not respond to Allah's Caller, he cannot escape on earth,) meaning, Allah's power encompasses him and surrounds him.

وَلَيْسَ لَهُ مِن دُونِهِ أَوْلِيَآءُ

(and he will not have besides Allah any protectors.) meaning, no one can protect him against Allah.

أُوْلَـئِكَ فِى ضَلَـلٍ مُّبِينٍ

(Those are in manifest error. ) This is a threat and warning. Thus, those Jinns called their people with encouragement and warning. Because of this, many of the Jinns took heed and came to Allah's Messenger in successive delegations; and verily, Allah is worthy of all praise and gratitude, and Allah knows best.


ayah_text: They said, "O our people, indeed we have heard a recited Book revealed after Moses confirming what was before it which guides to the truth and to a straight path.

ayah_text_ar: قَالُوا۟ يَـٰقَوْمَنَآ إِنَّا سَمِعْنَا كِتَـٰبًا أُنزِلَ مِنۢ بَعْدِ مُوسَىٰ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ يَهْدِىٓ إِلَى ٱلْحَقِّ وَإِلَىٰ طَرِيقٍ مُّسْتَقِيمٍ


ayah_text: O our people, respond to the Messenger of Allah and believe in him; Allah will forgive for you your sins and protect you from a painful punishment.

ayah_text_ar: يَـٰقَوْمَنَآ أَجِيبُوا۟ دَاعِىَ ٱللَّهِ وَءَامِنُوا۟ بِهِۦ يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُجِرْكُم مِّنْ عَذَابٍ أَلِيمٍ


ayah_text: But he who does not respond to the Caller of Allah will not cause failure to Him upon earth, and he will not have besides Him any protectors. Those are in manifest error."

ayah_text_ar: وَمَن لَّا يُجِبْ دَاعِىَ ٱللَّهِ فَلَيْسَ بِمُعْجِزٍ فِى ٱلْأَرْضِ وَلَيْسَ لَهُۥ مِن دُونِهِۦٓ أَوْلِيَآءُ ۚ أُو۟لَـٰٓئِكَ فِى ضَلَـٰلٍ مُّبِينٍ


ayah_text: Do they not see that Allah, who created the heavens and earth and did not fail in their creation, is able to give life to the dead? Yes. Indeed, He is over all things competent.

ayah_text_ar: أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَـٰدِرٍ عَلَىٰٓ أَن يُحْـِۧىَ ٱلْمَوْتَىٰ ۚ بَلَىٰٓ إِنَّهُۥ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

ayah_tafsir:
## Commanding the Prophet to persevere

Allah then commands His Messenger to observe patience with those who rejected him among his people. He says,

فَاصْبِرْ كَمَا صَبَرَ أُوْلُواْ الْعَزْمِ مِنَ الرُّسُلِ

(Therefore be patient as did those of determination among the Messengers.) meaning, as they were patient with their people's rejection of them. "Those of determination" among the Messengers are Nuh, Ibrahim, Musa, \`Isa and the last of all of the Prophets, Muhammad . Allah has specifically mentioned their names in two Ayat: Surat Al-Ahzab (33:7) and Surat Ash-Shura (42:13).

وَلاَ تَسْتَعْجِل لَّهُمْ

(and be in no hurry for them.) which means, \`do not rush the punishment for them.' This is similar to Allah's saying:

وَذَرْنِى وَالْمُكَذِّبِينَ أُوْلِى النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلاً

(And leave Me alone to deal with the rejectors, those who are in possession of good things of life. And give them respite for a little while.) (73:11)

فَمَهِّلِ الْكَـفِرِينَ أَمْهِلْهُمْ رُوَيْداً

(So allow time for the disbelievers, and leave them for a while.) (86:17) Then Allah says:

كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُواْ إِلاَّ سَاعَةً مِّن نَّهَارٍ

(On the Day when they will see that which they are promised, it will be as though they had not remained (in the world) except an hour in a day.) Which is similar to Allah's saying,

كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا

(On the Day they see it (the Hour), it will be as though they had not remained (in the world) except for a day's afternoon or its morning.) (79:46) and as He says,

وَيَوْمَ يَحْشُرُهُمْ كَأَن لَّمْ يَلْبَثُواْ إِلاَّ سَاعَةً مِّنَ النَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ

(And on the Day when He shall gather them together, (it will be) as if they had not stayed but an hour of a day. They will recognize each other.)(10:45) Then Allah says,

بَلاَغٌ

(A clear message.) meaning, this Qur'an provides a clear concept.

فَهَلْ يُهْلَكُ إِلاَّ الْقَوْمُ الْفَـسِقُونَ

(But will any be destroyed except the defiantly rebellious people) Which means that Allah does not destroy anyone except those who choose the way of destruction. It is part of Allah's justice that He does not punish anyone except those who deserve the punishment -- and Allah knows best. This concludes the explanation of Surat Al-Ahqaf. And all praise and blessings are due to Allah. Both success and protection from faults are by His help.


ayah_text: And the Day those who disbelieved are exposed to the Fire it will be said, "Is this not the truth?" They will say, "Yes, by our Lord." He will say, "Then taste the punishment because you used to disbelieve."

ayah_text_ar: وَيَوْمَ يُعْرَضُ ٱلَّذِينَ كَفَرُوا۟ عَلَى ٱلنَّارِ أَلَيْسَ هَـٰذَا بِٱلْحَقِّ ۖ قَالُوا۟ بَلَىٰ وَرَبِّنَا ۚ قَالَ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ


ayah_text: So be patient, O Muhammad, as were those of determination among the messengers and do not be impatient for them. It will be - on the Day they see that which they are promised - as though they had not remained in the world except an hour of a day. This is notification. And will any be destroyed except the defiantly disobedient people?

ayah_text_ar: فَٱصْبِرْ كَمَا صَبَرَ أُو۟لُوا۟ ٱلْعَزْمِ مِنَ ٱلرُّسُلِ وَلَا تَسْتَعْجِل لَّهُمْ ۚ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوٓا۟ إِلَّا سَاعَةً مِّن نَّهَارٍۭ ۚ بَلَـٰغٌ ۚ فَهَلْ يُهْلَكُ إِلَّا ٱلْقَوْمُ ٱلْفَـٰسِقُونَ


ayah_text: Those who disbelieve and avert people from the way of Allah - He will waste their deeds.

ayah_text_ar: ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ أَضَلَّ أَعْمَـٰلَهُمْ

ayah_tafsir:
## Which was revealed in Al-Madinah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## The Reward of the Disbelievers and the Believers Allah says,

الَّذِينَ كَفَرُواْ

(Those who disbelieve) meaning, in the Ayat of Allah.

وَصُدُّواْ

(and hinder (men)) Others.

عَن سَبِيلِ اللَّهِ أَضَلَّ أَعْمَـلَهُمْ

(from the path of Allah, He will render their deeds vain.) meaning, He renders their deeds vain and futile, and He denies them any rewards or blessings for them. This is similar to His saying,

وَقَدِمْنَآ إِلَى مَا عَمِلُواْ مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَآءً مَّنثُوراً

(And We will approach what they have done of deeds and make them as dispersed dust.) (25:23) Allah then says,

وَالَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ

(And those who believe and do righteous good deeds,) Which means that their hearts and souls have believed, and their limbs and their hidden and apparent acts have complied with Allah's Law.

وَءَامَنُواْ بِمَا نُزِّلَ عَلَى مُحَمَّدٍ

(And believe in that which has been sent down to Muhammad) Adding this statement to the previous one is a method of adding a specific meaning to a general one. This provides proof that after Muhammad's advent, believing in him is a required condition for the true faith. Allah then says,

وَهُوَ الْحَقُّ مِن رَّبِّهِمْ

(For it is the truth from their Lord.) which is a beautifully placed parenthetical clause. Thus, Allah says,

كَفَّرَ عَنْهُمْ سَيِّئَـتِهِمْ وَأَصْلَحَ بَالَهُمْ

(He expiates from them their sins and amends their Bal.) Ibn \`Abbas, said, "This means their matter." Mujahid said, "This means their affair." Qatadah and Ibn Zayd both said, "Their condition." And all of these are similar in meaning. It has been mentioned (from the Prophet ) in the Hadith of the responding to one who sneezes,

«يَهْدِيكُمُ اللهُ وَيُصْلِحُ بَالَكُم»

(May Allah guide you and rectify your (Bal) affairs.) Then Allah says,

ذَلِكَ بِأَنَّ الَّذِينَ كَفَرُواْ اتَّبَعُواْ الْبَـطِلَ

(That is because those who disbelieve follow falsehood,) meaning, \`We only invalidate the deeds of the disbelievers and overlook the sins of the righteous, and amend their affairs, because those who disbelieve follow false- hood.' Meaning, they choose falsehood over the truth.

وَأَنَّ الَّذِينَ ءَامَنُواْ اتَّبَعُواْ الْحَقَّ مِن رَّبِّهِمْ كَذَلِكَ يَضْرِبُ اللَّهُ لِلنَّاسِ أَمْثَـلَهُمْ

(while those who believe follow the truth from their Lord. Thus does Allah set forth for the people their parables.) Thus He makes the consequence of their actions clear to them, and He shows them where they will end in their next life -- and Allah knows best.

surah_name_english: Muhammad

surah_name_arab: محمد

surah_revelation_place: Madinah

surah_meaning: Muhammad

surah_type: medinan


ayah_text: And those who believe and do righteous deeds and believe in what has been sent down upon Muhammad - and it is the truth from their Lord - He will remove from them their misdeeds and amend their condition.

ayah_text_ar: وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَءَامَنُوا۟ بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ وَهُوَ ٱلْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّـَٔاتِهِمْ وَأَصْلَحَ بَالَهُمْ


ayah_text: That is because those who disbelieve follow falsehood, and those who believe follow the truth from their Lord. Thus does Allah present to the people their comparisons.

ayah_text_ar: ذَٰلِكَ بِأَنَّ ٱلَّذِينَ كَفَرُوا۟ ٱتَّبَعُوا۟ ٱلْبَـٰطِلَ وَأَنَّ ٱلَّذِينَ ءَامَنُوا۟ ٱتَّبَعُوا۟ ٱلْحَقَّ مِن رَّبِّهِمْ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ لِلنَّاسِ أَمْثَـٰلَهُمْ


ayah_text: So when you meet those who disbelieve in battle, strike their necks until, when you have inflicted slaughter upon them, then secure their bonds, and either confer favor afterwards or ransom them until the war lays down its burdens. That is the command. And if Allah had willed, He could have taken vengeance upon them Himself, but He ordered armed struggle to test some of you by means of others. And those who are killed in the cause of Allah - never will He waste their deeds.

ayah_text_ar: فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ فَضَرْبَ ٱلرِّقَابِ حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ فَإِمَّا مَنًّۢا بَعْدُ وَإِمَّا فِدَآءً حَتَّىٰ تَضَعَ ٱلْحَرْبُ أَوْزَارَهَا ۚ ذَٰلِكَ وَلَوْ يَشَآءُ ٱللَّهُ لَٱنتَصَرَ مِنْهُمْ وَلَـٰكِن لِّيَبْلُوَا۟ بَعْضَكُم بِبَعْضٍ ۗ وَٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ فَلَن يُضِلَّ أَعْمَـٰلَهُمْ

ayah_tafsir:
## The Command to strike the Enemies' Necks, tighten Their Bonds, and then free Them either by an Act of Grace or for a Ransom

Guiding the believers to what they should employ in their fights against the idolators, Allah says,

فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ فَضَرْبَ الرِّقَابِ

(So, when you meet those who disbelieve (in battle), smite their necks) which means, \`when you fight against them, cut them down totally with your swords.'

حَتَّى إِذَآ أَثْخَنتُمُوهُمْ

(until you have fully defeated them,) meaning, \`you have killed and utterly destroyed them.'

فَشُدُّواْ الْوَثَاقَ

(tighten their bonds.) \`This is referring to the prisoners of war whom you have captured. Later on, after the war ends and the conflict has ceased, you have a choice in regard to the captives: You may either act graciously toward them by setting them free without charge, or free them for a ransom that you require from them.' It appears that this Ayah was revealed after the battle of Badr. At that time, Allah reproached the believers for sparing many of the enemy's soldiers, and holding too many captives in order to take ransom from them. So He said then:

مَا كَانَ لِنَبِىٍّ أَن يَكُونَ لَهُ أَسْرَى حَتَّى يُثْخِنَ فِي الاٌّرْضِ تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّهُ يُرِيدُ الاٌّخِرَةَ وَاللَّهُ عَزِيزٌ حَكِيمٌ \- لَّوْلاَ كِتَـبٌ مِّنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌ

(It is not for a Prophet to have captives of war until he had made a great slaughter (among the enemies) in the land. You desire the commodities of this world, but Allah desires (for you) the Hereafter. Allah is Mighty and Wise. Were it not for a prior decree from Allah, a severe torment would have touched you for what you took.) (8:67-68) Allah's saying,

حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا

(...until the war lays down its burden.) Mujahid said: "Until \`Isa bin Maryam (peace be upon him) descends." It seems as if he derived this opinion from the Prophet's saying,

«لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ حَتْى يُقَاتِلَ آخِرُهُمُ الدَّجَّال»

(There will always be a group of my Ummah victorious upon the truth, until the last of them fight against Ad-Dajjal.) Imam Ahmad recorded from Jubayr bin Nufayr who reported from Salamah bin Nufayl that he went to the Messenger of Allah and said, "I have let my horse go, and thrown down my weapon, for the war has ended. There is no more fighting." Then the Prophet said to him,

«الْانَ جَاءَ الْقِتَالُ، لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى النَّاسِ، يُزِيغُ اللهُ تَعَالَى قُلُوبَ أَقْوَام، فَيُقَاتِلُونَهُمْ وَيَرْزُقُهُمُ اللهُ مِنْهُمْ حَتْى يَأْتِيَ أَمْرُ اللهِ وَهُمْ عَلَى ذلِكَ، أَلَا إِنَّ عُقْرَ دَارِ الْمُؤْمِنِينَ الشَّامُ، وَالْخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الْخَيْرُ إِلَى يَوْمِ الْقِيَامَة»

(Now the time of fighting has come. There will always be a group of my Ummah dominant over others. Allah will turn the hearts of some people away (from the truth), so they (that group) will fight against them, and Allah will bestow on them (war spoils) from them (the enemies) -- until Allah's command comes to pass while they are in that state. Verily, the center of the believers' abode is Ash-Sham. And goodness is tied around the horses' foreheads till the Day of Resurrection.) An-Nasa'i also recorded this narration. Allah then says,

ذَلِكَ وَلَوْ يَشَآءُ اللَّهُ لاَنْتَصَرَ مِنْهُمْ

(Thus, and had Allah so willed, He could have taken vengeance against them;) which means that had He so willed, He could have taken immediate vengeance against the disbelievers with a chastisement or exemplary punishment directly from Him.

وَلَـكِن لِّيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ

(but (He lets you struggle) so as to test with one another.) meaning, He has ordered Jihad and fighting against the enemies in order to try you and test your affairs. Allah also expresses His wisdom by the legislation of Jihad in the following two Surahs, Al \`Iman and At-Tawbah, in which He says,

أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَـهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّـبِرِينَ

(Or did you think that you would enter the Paradise before Allah had made evident those of you who fight in His cause and made evident those who are steadfast) (3:142)

قَـتِلُوهُمْ يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنْصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ \- وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ وَيَتُوبُ اللَّهُ عَلَى مَن يَشَآءُ وَاللَّهُ عَلِيمٌ حَكِيمٌ

(Fight them; Allah will then punish them by your hands, disgrace them, grant you victory over them, satisfy the breasts of a believing people, and remove the fury of their (the believers') hearts. Allah turns in forgiveness to whom He wills; Allah is Knowing and Wise.) ( 9:14-15)

## Merit of the Martyrs

Since it is customary during wars that many of the believers die, Allah says:

وَالَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَـلَهُمْ

(But those who are killed in the way of Allah, He will never let their deeds be lost.) which means that He would not let their good deeds go to waste, but would rather multiply and increase them. Some of them will continue being rewarded for their good deeds for the entire length of their stay in Al-Barzakh. This has been mentioned in a Hadith recorded by Imam Ahmad in his Musnad on the authority of Kathir bin Murrah, who reported from Qays Al-Judhami, may Allah be pleased with him, that Allah's Messenger said,

«يُعْطَى الشَّهِيدُ سِتَّ خِصَالٍ عِنْدَ أَوَّلِ قَطْرَةٍ مِنْ دَمِهِ: تُكَفَّرُ عَنْهُ كُلُّ خَطِيئَةٍ، وَيَرَى مَقْعَدَهُ مِنَ الْجَنَّةِ، وَيُزَوَّجُ مِنَ الْحُورِ الْعِين، وَيَأْمَنُ مِنَ الْفَزَعِ الْأَكْبَرِ، وَمِنْ عَذَابِ الْقَبْرِ، وَيُحَلَّى حُلَّةَ الْإِيمَان»

(As the first drop of his blood gushes forth, a martyr is granted six merits: all of his sins are forgiven, he is shown his place in Paradise, he is married to wide-eyed Huris, he is secured from the great fear (on Judgement Day) and the torment of the grave, and he is adorned with the adornments of Iman.) Ahmad was alone in recording this Hadith. Abu Ad-Darda', may Allah be pleased with him, reported that Allah's Messenger said,

«يُشَفَّعُ الشَّهِيدُ فِي سَبْعِينَ مِنْ أَهْلِ بَيْتِه»

(A martyr is allowed to intercede for seventy members of his household. ) This was recorded by Abu Dawud, and there are numerous other Hadiths mentioning the merits of the martyrs. As for Allah's saying,

سَيَهْدِيهِمْ

(He will guide them) meaning, He will guide them to Jannah. This is similar to Allah's saying,

إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ يَهْدِيهِمْ رَبُّهُمْ بِإِيمَانِهِمْ تَجْرِى مِن تَحْتِهِمُ الاٌّنْهَـرُ فِي جَنَّـتِ النَّعِيمِ

(Indeed, those who have believed and done righteous good deeds, their Lord will guide them because of their Faith: beneath them rivers will flow in the Gardens of Pleasure.) (10:9) Allah says,

وَيُصْلِحُ بَالَهُمْ

(and amend their condition.) meaning, their situation and affairs.

وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ

(And (He will) admit them to Paradise, which He has made known to them.) It means that He has acquainted them with Paradise and guided them to it. Mujahid said: "The people of Paradise will be guided to their houses and dwellings and whatever sections Allah has ordained for them in it. They will not make mistakes in this, nor will they ask anyone for directions to their dwellings -- as if they had dwelt in it from the time they were first created." Al-Bukhari recorded from Abu Sa\`id Al-Khudri, may Allah be pleased with him, that Allah's Messenger said,

«إِذَا خَلَصَ الْمُؤْمِنُونَ مِنَ النَّارِ حُبِسُوا بِقَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ، يَتَقَاصُّونَ مَظَالِمَ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا، حَتْى إذَا هُذِّبُوا وَنُقُّوا أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّةِ، وَالَّذِي نَفْسِي بِيَدِهِ إِنَّ أَحَدَهُمْ بِمَنْزِلِهِ فِي الْجَنَّةِ أَهْدَى مِنْهُ بِمَنْزِلِهِ الَّذِي كَانَ فِي الدُّنْيَا»

(After the believers securely pass the Fire (on the Day of Judgement), they will be held back upon a bridge between Paradise and the Fire. There, they will have any acts of injustice that they committed against one another in the life of this world rectified. After they are completely purified and cleansed (from injustice), they will be admitted into Paradise. By the One in Whose Hand is my soul, each one of them will find his way to his dwelling in Paradise better than he found his way to his dwelling in the worldly life.)

## Support Allah's Cause, He will then support You

Allah then says:

يأَيُّهَا الَّذِينَ ءَامَنُواْ إِن تَنصُرُواْ اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

(O you who believe! If you support (the cause of) Allah, He will support you and make your foothold firm.) This is similar to His saying,

وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ

(Indeed, Allah will surely support those who support Him (His cause).) (22:40) That is because the reward is comparable to the type of deed that is performed. Thus, Allah says here,

وَيُثَبِّتْ أَقْدَامَكُمْ

(and make your foothold firm.) Allah then says,

وَالَّذِينَ كَفَرُواْ فَتَعْساً لَّهُمْ

(But as for those who disbelieve -- misery awaits them) This misery is the opposite of making firm the footholds of the believers who support the cause of Allah and His Messenger . It has been confirmed in a Hadith that Allah's Messenger said,

«تَعِسَ عَبْدُالدِّينَارِ، تَعِسَ عَبْدُالدِّرْهَمِ، تَعِسَ عَبْدُالْقَطِيفَةِ، تَعِسَ وَانْتَكَسَ وَإِذَا شِيكَ فَلَا انْتَقَش»

(Misery awaits the servant of the Dinar; misery awaits the servant of the Dirham; misery awaits the servant of velvet. Misery awaits him, and degeneracy; and if he is pricked by a thorn, may he not find anyone to pull it for him.) This means may Allah not cure him. Then Allah says,

وَأَضَلَّ أَعْمَـلَهُمْ

(and (Allah) will make their deeds vain.) meaning, He will nullify them and make them fruitless. Thus, Allah says,

ذَلِكَ بِأَنَّهُمْ كَرِهُواْ مَآ أَنزَلَ اللَّهُ

(That is because they hate that which Allah has sent down;) which means that they did not want or like what Allah revealed.

فَأَحْبَطَ أَعْمَـلَهُمْ

(so He made their deeds fruitless.)


ayah_text: He will guide them and amend their condition

ayah_text_ar: سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ


ayah_text: And admit them to Paradise, which He has made known to them.

ayah_text_ar: وَيُدْخِلُهُمُ ٱلْجَنَّةَ عَرَّفَهَا لَهُمْ


ayah_text: O you who have believed, if you support Allah, He will support you and plant firmly your feet.

ayah_text_ar: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَنصُرُوا۟ ٱللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ


ayah_text: But those who disbelieve - for them is misery, and He will waste their deeds.

ayah_text_ar: وَٱلَّذِينَ كَفَرُوا۟ فَتَعْسًا لَّهُمْ وَأَضَلَّ أَعْمَـٰلَهُمْ


ayah_text: That is because they disliked what Allah revealed, so He rendered worthless their deeds.

ayah_text_ar: ذَٰلِكَ بِأَنَّهُمْ كَرِهُوا۟ مَآ أَنزَلَ ٱللَّهُ فَأَحْبَطَ أَعْمَـٰلَهُمْ


ayah_text: Have they not traveled through the land and seen how was the end of those before them? Allah destroyed everything over them, and for the disbelievers is something comparable.

ayah_text_ar: ۞ أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ دَمَّرَ ٱللَّهُ عَلَيْهِمْ ۖ وَلِلْكَـٰفِرِينَ أَمْثَـٰلُهَا

ayah_tafsir:
## Admonition and Fire for the Disbelievers; Paradise for Those Who have Taqwa

Allah says,

أَفَلَمْ يَسِيرُواْ

(Have they not traveled) meaning, those who associate partners with Allah and deny His Messenger .

فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ دَمَّرَ اللَّهُ عَلَيْهِمْ

(through the land and seen what happened in the end to those before them Allah destroyed them completely,) which means that Allah punished them because of their denial and disbelief, and saved the believers from among them. That is why He says,

وَلِلْكَـفِرِينَ أَمْثَـلُهَا

(and a similar (end awaits) the disbelievers.) Then Allah says,

ذَلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ ءَامَنُواْ وَأَنَّ الْكَـفِرِينَ لاَ مَوْلَى لَهُمْ

(That is because Allah is the Protector of all those who believe, whereas the disbelievers have no protector.) After the battle of Uhud, Abu Sufyan Sakhr bin Harb, the commander of the idolators at that time, inquired about the Prophet , Abu Bakr, and \`Umar, may Allah be pleased with them. When he heard no response, he announced: "Verily, those three have died!" \`Umar then responded to him: "You lie, O enemy of Allah! Allah has indeed saved those who will displease you. Indeed, those whom you mentioned are all alive!" Abu Sufyan then said: "Well, today makes up for (the defeat on) the day of Badr, and the war has its ups and downs. And indeed, you are going to find mutilation (in the bodies of your dead) that I did not command, nor did I prohibit." Then he turned around chanting: "Glory to Hubal (their greatest idol), Glory to Hubal." Allah's Messenger said:

«أَلَا تُجِيبُوهُ؟»

(Aren't you going to respond to him) The Companions said: "What should we say, O Messenger of Allah" He said:

« قُولُوا: اللهُ أَعْلَى وَأَجَل»

(Say: "Allah is Most High and Most Glorious.") Then Abu Sufyan said: "We have Al-\`Uzza (their second idol), and you have no \`Uzza. (honor)." Allah's Messenger said:

«أَلَا تُجِيبُوهُ؟»

(Aren't you all going to respond to him) They said: "What should we say, O Messenger of Allah" He said:

«قُولُوا: اللهُ مَوْلَانَا وَلَا مَوْلَى لَكُم»

(Say: "Allah is our Protector, and you have no protector.") Allah then says,

إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ جَنَـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ

(Verily, Allah will admit those who believe and do righteous good deeds into Gardens through which rivers flow.) meaning, on the Day of Resurrection.

وَالَّذِينَ كَفَرُواْ يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ الاٌّنْعَـمُ

(Whereas those who disbelieve enjoy their life and eat as cattle eat. ) Which means that the disbelievers enjoy their worldly life and eat in it like animals, munching and gnawing (with greed). They have no concern other than that. Thus, it has been confirmed in the Sahih that the Messenger of Allah said,

«الْمُؤْمِنُ يَأْكُلُ فِي مِعىً وَاحِدٍ، وَالْكَافِرُ يَأْكُلُ فِي سَبْعَةِ أَمْعَاء»

(A believer eats with one intestine, and a disbeliever eats with seven intestines.) Then Allah says,

وَالنَّارُ مَثْوًى لَّهُمْ

(but the Fire will be their abode.) meaning, on the Day of their Reckoning. Allah then says,

وَكَأَيِّن مِّن قَرْيَةٍ هِىَ أَشَدُّ قُوَّةً مِّن قَرْيَتِكَ الَّتِى أَخْرَجَتْكَ

(And how many a town mightier than your town that has driven you out) meaning, Makkah.

أَهْلَكْنَـهُمْ فَلاَ نَـصِرَ لَهُمْ

(We have destroyed, with none to help them!) gThis is a great threat and severe warning to the people of Makkah because they rejected Allah's Messenger , who was the chief of the Messengers and the last of the Prophets. If Allah had destroyed the previous nations because of their denial of their Messengers, what then would those (people of Makkah) expect that Allah would do to them in the worldly life and the Hereafter And if the torment were to be lifted off some of them in this life by the blessing of the presence of the Messenger, the Prophet of Mercy, the torment will be stored for them in their next life, as Allah says,

يُضَاعَفُ لَهُمُ الْعَذَابُ مَا كَانُواْ يَسْتَطِيعُونَ السَّمْعَ وَمَا كَانُواْ يُبْصِرُونَ

(Their torment will be doubled! They could not bear to hear (the preaching), and they used not to see (the truth).) (11:20) Concerning Allah's saying,

مِّن قَرْيَتِكَ الَّتِى أَخْرَجَتْكَ

(than Your town that has driven you out) This means, \`its people who have driven you (Muhammad ) out from amongst them (the people of Makkah).' Ibn Abi Hatim recorded from Ibn \`Abbas, may Allah be pleased with him, that when Allah's Messenger left Makkah (at the time of Hijrah -- migration), and he reached the cave and hid inside it, he looked back toward Makkah and said,

«أَنْتِ أَحَبُّ بِلَادِ اللهِ إِلَى اللهِ، وَأَنْتِ أَحَبُّ بِلَادِ اللهِ إِلَيَّ، وَلَوْلَا أَنَّ الْمُشْرِكِينَ أَخْرَجُونِي لَمْ أَخْرُجْ مِنْك»

(You are the most beloved to Allah among Allah's lands, and you are also the most beloved to me among Allah's lands. Were it not that the idolators have driven me out from you, I would never have left you.) Ibn \`Abbas then said, "The worst of enemies is he who transgresses against Allah in His own sacred place, who kills a person who is not trying to kill him, or who kills because of Jahiliyyah vengeance. Allah then revealed to His Prophet ,

وَكَأَيِّن مِّن قَرْيَةٍ هِىَ أَشَدُّ قُوَّةً مِّن قَرْيَتِكَ الَّتِى أَخْرَجَتْكَ أَهْلَكْنَـهُمْ فَلاَ نَـصِرَ لَهُمْ

(And how many a town mightier than your town that has driven you out have We destroyed, with none to help them!)"


ayah_text: That is because Allah is the protector of those who have believed and because the disbelievers have no protector.

ayah_text_ar: ذَٰلِكَ بِأَنَّ ٱللَّهَ مَوْلَى ٱلَّذِينَ ءَامَنُوا۟ وَأَنَّ ٱلْكَـٰفِرِينَ لَا مَوْلَىٰ لَهُمْ


ayah_text: Indeed, Allah will admit those who have believed and done righteous deeds to gardens beneath which rivers flow, but those who disbelieve enjoy themselves and eat as grazing livestock eat, and the Fire will be a residence for them.

ayah_text_ar: إِنَّ ٱللَّهَ يُدْخِلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۖ وَٱلَّذِينَ كَفَرُوا۟ يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ ٱلْأَنْعَـٰمُ وَٱلنَّارُ مَثْوًى لَّهُمْ


ayah_text: And how many a city was stronger than your city Makkah which drove you out? We destroyed them; and there was no helper for them.

ayah_text_ar: وَكَأَيِّن مِّن قَرْيَةٍ هِىَ أَشَدُّ قُوَّةً مِّن قَرْيَتِكَ ٱلَّتِىٓ أَخْرَجَتْكَ أَهْلَكْنَـٰهُمْ فَلَا نَاصِرَ لَهُمْ


ayah_text: So is he who is on clear evidence from his Lord like him to whom the evil of his work has been made attractive and they follow their own desires?

ayah_text_ar: أَفَمَن كَانَ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّهِۦ كَمَن زُيِّنَ لَهُۥ سُوٓءُ عَمَلِهِۦ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُم

ayah_tafsir:
## The Worshipper of the Truth and the Worshipper of Lust are not Equal

Allah says:

أَفَمَن كَانَ عَلَى بَيِّنَةٍ مِّن رَّبِّهِ

(Can then he, who stands on clear evidence from his Lord...) This means a person who is upon clear vision and certainty concerning Allah's commands and His religion, because of the guidance and knowledge that Allah has revealed in His Book, and because of the pure nature upon which Allah has created him.

كَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ وَاتَّبَعُواْ أَهْوَاءَهُمْ

((Can he) be likened to those for whom their evil deeds are beautified for them, while they follow their own lusts) which means that they cannot be equal. This is similar to Allah's saying,

أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى

(Can he who knows that what has been revealed unto you from your Lord is the truth be like him who is blind) (13:19) And,

لاَ يَسْتَوِى أَصْحَـبُ النَّارِ وَأَصْحَـبُ الْجَنَّةِ أَصْحَـبُ الْجَنَّةِ هُمُ الْفَآئِزُونَ

(Not equal are the people of the Fire and the people of Paradise. The People of Paradise will be the successful ones.) (59:20)

## Description of Paradise and Its Rivers

Allah then says:

مَّثَلُ الْجَنَّةِ الَّتِى وُعِدَ الْمُتَّقُونَ

(The description of Paradise which is promised for those who have Taqwa...) \`Ikrimah said,

مَّثَلُ الْجَنَّةِ

(The description of Paradise) "This means its description."

فِيهَآ أَنْهَارٌ مِّن مَّآءٍ غَيْرِ ءَاسِنٍ

(In it are rivers of water that are not Asin,) Ibn \`Abbas, may Allah be pleased with him, Al-Hasan, and Qatadah all said, "It does not change." Qatadah, Ad-Dahhak, and \`Ata' Al-Khurasani all said, "It is not foul-smelling." The Arabs say Asin if its (water) scent changes.

وَأَنْهَارٌ مِّن لَّبَنٍ لَّمْ يَتَغَيَّرْ طَعْمُهُ

(rivers of milk, the taste of which never changes,) which means that the milk is of utmost whiteness, sweetness, and richness. It has been mentioned in a Hadith attributed to the Prophet "Their milk did not come out of the udders of cattle."

وَأَنْهَـرٌ مِّنْ خَمْرٍ لَّذَّةٍ لِّلشَّـرِبِينَ

(rivers of wine delightful to those who drink it, ) hich means that the wine does not have a bad taste or foul smell like that of the worldly life. Rather, it is good in its appearance, taste, smell, and effect, as Allah says,

لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ

(it (the wine) has no bad effects, nor does it cause intoxication.) (37:47) and,

لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ

(From which (the wine) they will have no headache, nor will they be intoxicated.) (56:19)

بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ

(white, delicious to the drinkers.)(37:46) It has been mentioned in a Hadith attributed to the Prophet , "Their wine was not pressed under men's feet."

وَأَنْهَـرٌ مِّنْ عَسَلٍ مُّصَفًّى

(and rivers of refined honey;) which means that the honey is of utmost purity and pleasant color, taste, and smell. It has been mentioned in a Hadith attributed to the Prophet , "Their honey did not come out of the bellies of bees." Imam Ahmad recorded from Hakim bin Mu\`awiyah who narrated from his father that Allah's Messenger said,

«فِي الْجَنَّةِ بَحْرُ اللَّبَنِ وَبَحْرُ الْمَاءِ وَبَحْرُ الْعَسَلِ وَبَحْرُ الْخَمْرِ، ثُمَّ تُشَقَّقُ الْأَنْهَارُ مِنْهَا بَعْد»

(Verily, there is in Paradise a lake of milk, a lake of water, a lake of honey, and a lake of wine. The rivers then gush out of them. At-Tirmidhi reported this narration in his section of the Description of Paradise, and he said, "Hasan Sahih. In the Sahih, it is recorded that Allah's Messenger said,

«إِذَا سَأَلْتُمُ اللهَ تَعَالى فَاسْأَلُوهُ الْفِرْدَوْسَ فَإِنَّهُ أَوْسَطُ الْجَنَّةِ، وَأَعْلَى الْجَنَّةِ، وَمِنْهُ تُفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمن»

(When you ask Allah, ask Him for Al-Firdaws, because it is the central and highest part of the Paradise, and from it gush the rivers of the Paradise and above it is the Throne of the Most Merciful.)Allah says,

وَلَهُمْ فِيهَا مِن كُلِّ الثَّمَرَتِ

(...and therein for them are all kinds of fruits, ...) This similar to His saying,

يَدْعُونَ فِيهَا بِكلِّ فَـكِهَةٍ ءَامِنِينَ

(They will call in it for every kind of fruit in peace and security.) (44:55) And His saying,

فِيهِمَا مِن كُلِّ فَـكِهَةٍ زَوْجَانِ

(In them will be every kind of fruits in pairs.) (55:52) Allah says

وَمَغْفِرَةٌ مِّن رَّبِّهِمْ

(. ..and forgiveness from their Lord.) meaning, in addition to all of the above. Allah says,

كَمَنْ هُوَ خَـلِدٌ فِى النَّارِ

(Can this be likened to those who abide eternally in the Fire) meaning, \`can those that We have described their position in the Paradise be like those who will abide eternally in the Fire' They are not equal, and nor are those who will be in the high ranks (in the Paradise) and those who will be in the lowest depths (Hell).

وَسُقُواْ مَآءً حَمِيماً

(and are given to drink boiling water) meaning, extremely hot; so hot that it is unbearable.

فَقَطَّعَ أَمْعَآءَهُمْ

(that severs their intestines) meaning, that will cut their insides -- both bowels and intestines. We seek refuge in Allah from that.

وَمِنْهُمْ مَّن يَسْتَمِعُ إِلَيْكَ حَتَّى إِذَا خَرَجُواْ مِنْ عِندِكَ قَالُواْ لِلَّذِينَ أُوتُواْ الْعِلْمَ مَاذَا قَالَ ءَانِفاً أُوْلَـئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ وَاتَّبَعُواْ أَهْوَآءَهُمْ \- وَالَّذِينَ اهْتَدَوْاْ زَادَهُمْ هُدًى وَءَاتَـهُمْ تَقُوَاهُمْ \- فَهَلْ يَنظُرُونَ إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً فَقَدْ جَآءَ أَشْرَاطُهَا فَأَنَّى لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَاهُمْ


ayah_text: Is the description of Paradise, which the righteous are promised, wherein are rivers of water unaltered, rivers of milk the taste of which never changes, rivers of wine delicious to those who drink, and rivers of purified honey, in which they will have from all kinds of fruits and forgiveness from their Lord, like that of those who abide eternally in the Fire and are given to drink scalding water that will sever their intestines?

ayah_text_ar: مَّثَلُ ٱلْجَنَّةِ ٱلَّتِى وُعِدَ ٱلْمُتَّقُونَ ۖ فِيهَآ أَنْهَـٰرٌ مِّن مَّآءٍ غَيْرِ ءَاسِنٍ وَأَنْهَـٰرٌ مِّن لَّبَنٍ لَّمْ يَتَغَيَّرْ طَعْمُهُۥ وَأَنْهَـٰرٌ مِّنْ خَمْرٍ لَّذَّةٍ لِّلشَّـٰرِبِينَ وَأَنْهَـٰرٌ مِّنْ عَسَلٍ مُّصَفًّى ۖ وَلَهُمْ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ وَمَغْفِرَةٌ مِّن رَّبِّهِمْ ۖ كَمَنْ هُوَ خَـٰلِدٌ فِى ٱلنَّارِ وَسُقُوا۟ مَآءً حَمِيمًا فَقَطَّعَ أَمْعَآءَهُمْ


ayah_text: And among them, O Muhammad, are those who listen to you, until when they depart from you, they say to those who were given knowledge, "What has he said just now?" Those are the ones of whom Allah has sealed over their hearts and who have followed their own desires.

ayah_text_ar: وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ حَتَّىٰٓ إِذَا خَرَجُوا۟ مِنْ عِندِكَ قَالُوا۟ لِلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ مَاذَا قَالَ ءَانِفًا ۚ أُو۟لَـٰٓئِكَ ٱلَّذِينَ طَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُمْ

ayah_tafsir:
## The Description of the Situation of the Hypocrites and the Command to maintain Tawhid and seek Forgiveness

Allah describes the hypocrites' stupidity and limited understanding. They used to sit before Allah's Messenger and listen to his words without understanding anything. Then when they left from his presence,

قَالُواْ لِلَّذِينَ أُوتُواْ الْعِلْمَ

(they say to those who have received knowledge) from the Companions

مَاذَا قَالَ ءَانِفاً

("What is it that he has said just now") meaning, at this moment. They did not understand what he said, nor did they care about it. Allah says,

أُوْلَـئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ وَاتَّبَعُواْ أَهْوَآءَهُمْ

(Such are the men whose hearts Allah has sealed because they followed their lusts.) which means that they had neither sound understanding nor correct intentions. Allah then says,

وَالَّذِينَ اهْتَدَوْاْ زَادَهُمْ هُدًى

(And as for those who accept guidance, He increases them in guidance) which means that those who seek guidance, Allah facilitates it for them; He guides them to it, makes them firm on it, and gives them more of it.

وَءَاتَـهُمْ تَقُوَاهُمْ

(and bestows on them their Taqwa. ) meaning, He inspires them to their righteous guidance. Allah then says,

فَهَلْ يَنظُرُونَ إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً

(Do they then await except that the Hour should come upon them suddenly) meaning, while they are unaware of it.

فَقَدْ جَآءَ أَشْرَاطُهَا

(But already there have come (some of) its portents;) meaning, the signs of its approach. This is similar to Allah's saying,

هَـذَا نَذِيرٌ مِّنَ النُّذُرِ الاٍّوْلَى \- أَزِفَتِ الاٌّزِفَةُ

(This is a warner of the warners of old. The approaching Day has drawn near.) (53:56-57) And His saying,

اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ

(The Hour has drawn near, and the moon has split.) (54:1) And His saying,

أَتَى أَمْرُ اللَّهِ فَلاَ تَسْتَعْجِلُوهُ

(The command of Allah is coming, so do not be impatient for it.) (16:1) And His saying,

اقْتَرَبَ لِلنَّاسِ حِسَـبُهُمْ وَهُمْ فِى غَفْلَةٍ مُّعْرِضُونَ

(The people's Day of Reckoning has approached while they turn away in heedlessness.) (21:1) Thus, the Messenger's advent is one of the signs of the Hour, because he is the Finality of the Messengers. With him, Allah has completed the religion and established the evidence against all people in a way that was never done by a previous Prophet. Allah's Messenger has most clearly informed about the signs and indications of the Hour, as we have discussed elsewhere. Al-Bukhari recorded from Sahl bin Sa\`d, may Allah be pleased with him, that he saw Allah's Messenger bring his index and middle fingers together while he said,

«بُعِثْتُ أَنَا وَالسَّاعَةَ كَهَاتَيْن»

(I have been sent before the Hour as these two (fingers).) Allah continues,

فَأَنَّى لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَاهُمْ

(and when it (actually) is on them, how can they benefit then by their reminder) meaning, how would remembering benefit the disbelievers when the Hour comes upon them This is similar to Allah's saying,

يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ وَأَنَّى لَهُ الذِّكْرَى

(On that Day will the human being remember, but what would that remembrance avail him then) (89:23) And His saying,

وَقَالُواْ ءَامَنَّا بِهِ وَأَنَّى لَهُمُ التَّنَاوُشُ مِن مَّكَانِ بَعِيدٍ

(They will say (in the Hereafter): "Now we believe in it!" But how could they claim belief from such a far place) (34:52) Allah then says,

فَاعْلَمْ أَنَّهُ لاَ إِلَـهَ إِلأاللَّهِ

(So know that La ilaha illallah) This is a declaration that there is no true God except Allah. It is not something that is easy for him to command the people to have knowledge of. That is why Allah connected it with,

وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ

(and ask forgiveness for your sin and for the believing men and women.) In the Sahih, it is recorded that Allah's Messenger used to say,

«اللْهُمَّ اغْفِرْ لِي خَطِيئَتِي وَجَهْلِي وَإِسْرَافِي فِي أَمْرِي وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، اللْهُمَّ اغْفِرْ لِي هَزْلِي وَجِدِّي، وَخَطَئِي وَعَمْدِي، وَكُلُّ ذلِكَ عِنْدِي»

(O Allah, forgive my sin, my ignorance, my immoderation in my affairs, and all that You know better about my (faults) than myself. O Allah, forgive for me my joking, my seriousness, my unintended error, and my deliberate (mistakes) -- and I have done of all that.) It is also reported in the Sahih that he used to say at the end of the prayer,

«اللْهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، وَمَا أَسْرَفْتُ، وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، أَنْتَ إِلهِي لَا إِلهَ إِلَّا أَنْت»

(O Allah, forgive for me what I have previously done, what I may commit in future, what I have committed secretly, what I have committed openly, what I have done excessively, and all sins that You know better than me. You are my God. There is no (true) God except You.) It is also recorded in the Sahih that he used to say,

«يَاأَيُّهَا النَّاسُ تُوبُوا إِلَى رَبِّكُمْ، فَإِنِّي أَسْتَغْفِرُ اللهَ وَأَتُوبُ إِلَيْهِ فِي الْيَوْمِ أَكْثَرَ مِنْ سَبْعِينَ مَرَّة»

(O people! Repent to your Lord! Verily, I ask Allah for forgiveness and repent to Him more than seventy times every day.) Allah then says,

وَاللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ

(And Allah knows well your moving about, and your place of rest.) means, He knows how you behave during the day, and where you settle at night. This is similar to His saying,

وَهُوَ الَّذِى يَتَوَفَّـكُم بِالَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ

(It is He Who takes your souls by night and knows all that you do by day.)(6:60) And He says,

وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ

(And there is no moving creature on earth but its provision is up to Allah, and He knows its dwelling place and its deposit (before birth and after death) -- all is in a clear register.) (11:6)


ayah_text: And those who are guided - He increases them in guidance and gives them their righteousness.

ayah_text_ar: وَٱلَّذِينَ ٱهْتَدَوْا۟ زَادَهُمْ هُدًى وَءَاتَىٰهُمْ تَقْوَىٰهُمْ


ayah_text: Then do they await except that the Hour should come upon them unexpectedly? But already there have come some of its indications. Then what good to them, when it has come, will be their remembrance?

ayah_text_ar: فَهَلْ يَنظُرُونَ إِلَّا ٱلسَّاعَةَ أَن تَأْتِيَهُم بَغْتَةً ۖ فَقَدْ جَآءَ أَشْرَاطُهَا ۚ فَأَنَّىٰ لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَىٰهُمْ


ayah_text: So know, O Muhammad, that there is no deity except Allah and ask forgiveness for your sin and for the believing men and believing women. And Allah knows of your movement and your resting place.

ayah_text_ar: فَٱعْلَمْ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ وَٱسْتَغْفِرْ لِذَنۢبِكَ وَلِلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ ۗ وَٱللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَىٰكُمْ


ayah_text: Those who believe say, "Why has a surah not been sent down? But when a precise surah is revealed and fighting is mentioned therein, you see those in whose hearts is hypocrisy looking at you with a look of one overcome by death. And more appropriate for them would have been

ayah_text_ar: وَيَقُولُ ٱلَّذِينَ ءَامَنُوا۟ لَوْلَا نُزِّلَتْ سُورَةٌ ۖ فَإِذَآ أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا ٱلْقِتَالُ ۙ رَأَيْتَ ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ يَنظُرُونَ إِلَيْكَ نَظَرَ ٱلْمَغْشِىِّ عَلَيْهِ مِنَ ٱلْمَوْتِ ۖ فَأَوْلَىٰ لَهُمْ

ayah_tafsir:
## The Situation of the True Believer and the Sick-Hearted when the Command for Jihad was revealed

Allah mentions that the believers were hoping that Jihad would be legislated. But when Allah ordained it, many of the people turned back, as Allah says,

أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلَوةَ وَءَاتُواْ الزَّكَوةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً

(Have you not seen those who were told: "Restrain your hands (from fighting), establish the Salah, and give Zakah." But then when fighting was ordained for them, you find a party of them fearing the people as they fear Allah or more. They said: "Our Lord! Why have You decreed fighting upon us If only You have postponed us for a short period." Say: "The enjoyment of this world is little. The Hereafter is far better for him who had Taqwa of (Allah), and you will not be dealt with unjustly, even as much as a thin thread (inside a date's pit).")(4:77) Similarly, Allah says here,

وَيَقُولُ الَّذِينَ ءَامَنُواْ لَوْلاَ نُزِّلَتْ سُورَةٌ

(Those who believe say: "Why is not a Surah sent down (for us)") means, a Surah containing an order to fight. Then He says,

فَإِذَآ أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا الْقِتَالُ رَأَيْتَ الَّذِينَ فِى قُلُوبِهِمْ مَّرَضٌ يَنظُرُونَ إِلَيْكَ نَظَرَ الْمَغْشِىِّ عَلَيْهِ مِنَ الْمَوْتِ

(But now that a decisive Surah is sent down mentioning fighting, you can see those in whose hearts is disease looking at you with the look of one who is about to faint for fear of death.) meaning, due to their fear, terror, and cowardice concerning meeting the enemies. Allah then encourages them by saying,

فَأَوْلَى لَهُمْطَاعَةٌ وَقَوْلٌ مَّعْرُوفٌ

(But it was better for them, obedience and good words.) which means that it would have been better for them to listen and obey in that present situation.

فَإِذَا عَزَمَ الاٌّمْرُ

(When the matter (of fighting) is resolved.) which means when the situation becomes serious and the time of fighting truly arrives.

فَلَوْ صَدَقُواْ اللَّهَ

(if they had been true to Allah,) meaning, by making their intentions sincerely for Him.

لَكَانَ خَيْراً لَّهُمْ

(it would have been better for them) Allah then says,

فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ

(So would you perhaps, if you turned away) meaning, from Jihad and you withdrew from it.

أَن تُفْسِدُواْ فِى الاٌّرْضِ وَتُقَطِّعُواْ أَرْحَامَكُمْ

(spread corruption on earth, and sever your ties of kinship) which means, would you then go back to your old practices of the time of ignorance: shedding blood and severing kinship ties Allah then says,

أَوْلَـئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَى أَبْصَـرَهُمْ

(Such are the ones whom Allah has cursed, so He has made them deaf and blinded their vision.) This involves a general prohibition of spreading corruption on earth, and a specific prohibition of severing the ties of kinship. In fact, Allah has commanded the people to establish righteousness on earth, as well as to join the ties of kinship by treating the relatives well in speech, actions, and spending wealth in charity. Many authentic and sound Hadiths have been reported through numerous routes of transmission from Allah's Messenger in this regard. Al-Bukhari recorded from Abu Hurayrah, may Allah be pleased with him, that Allah's Messenger said,

«خَلَقَ اللهُ تَعَالَى الْخَلْقَ فَلَمَّا فَرَغَ مِنْهُ قَامَتِ الرَّحِمُ فَأَخَذَتْ بِحَقْوِ الرَّحْمنِ عَزَّ وَجَلَّ فَقَالَ: مَهْ، فَقَالَتْ: هذَا مَقَامُ الْعَائِذِ بِكَ مِنَ الْقَطِيعَةِ، فَقَالَ تَعَالَى: أَلَا تَرْضَيْنَ أَنْ أَصِلَ مَنْ وَصَلَكِ وَأَقْطَعَ مَنْ قَطَعَكِ؟ قَالَتْ: بَلَى، قَالَ: فَذَاكِ لَك»

(After Allah completed creating the creation, the womb stood up and pulled at the lower garment of the Most Merciful. He said, 'Stop that!' It replied, 'My stand here is the stand of one seeking refuge in you from severance of ties.' Allah said, 'Would it not please you that I join whoever joins you and sever whoever severs you' It replied, 'Yes indeed!' He said, 'You are granted that!') Abu Hurayrah then added, "Read if you wish:

فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُواْ فِى الاٌّرْضِ وَتُقَطِّعُواْ أَرْحَامَكُمْ

(So would you perhaps, if you turned away, spread corruption on earth, and sever your ties of kinship)" Then Al-Bukhari recorded it with another wording which states that the Messenger of Allah said,

«اقْرَءُوا إِنْ شِئْتُمْ

فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُواْ فِى الاٌّرْضِ وَتُقَطِّعُواْ أَرْحَامَكُمْ »

(Read if you wish: (So would you perhaps, if you turned away, spread corruption on earth, and sever your ties of kinship)) Muslim also recorded it. Imam Ahmad recorded from Abu Bakrah, may Allah be pleased with him, that Allah's Messenger said:

«مَا مِنْ ذَنْبٍ أَحْرَى أَنْ يُعَجِّلَ اللهُ تَعَالَى عُقُوبَتَهُ فِي الدُّنْيَا، مَعَ مَا يَدَّخِرُ لِصَاحِبِهِ فِي الْاخِرَةِ، مِنَ الْبَغْيِ وَقَطِيعَةِ الرَّحِم»

(No sin deserves that Allah hasten its punishment in the worldly life, in addition to what He reserves in the Hereafter for those who commit it, more than injustice and severance of the ties of kinship.) This was also recorded by Abu Dawud, At-Tirmidhi, and Ibn Majah. At-Tirmidhi said, "This Hadith is Sahih." Imam Ahmad recorded from Thawban, may Allah be pleased with him, that Allah's Messenger said,

«مَنْ سَرَّهُ النَّسَاءُ فِي الْأَجَلِ وَالزِّيَادَةُ فِي الرِّزْقِ،فَلْيَصِلْ رَحِمَه»

(Whoever likes for his life to be extended, and his provision increased, let him connect his ties of kinship.) Ahmad was alone in recording this narration, but it has a supporting narration in the Sahih. Imam Ahmad recorded from \`Abdullah bin \`Amr, may Allah be pleased with him, that Allah's Messenger said,

«إِنَّ الرَّحِمَ مُعَلَّقَةٌ بِالْعَرْشِ، وَلَيْسَ الْوَاصِلُ بِالْمُكَافِىءِ، وَلكِنِ الْوَاصِلُ الَّذِي إِذَا قُطِعَتْ رَحِمُهُ وَصَلَهَا»

(Verily, the womb is attached to the Throne. And connecting its ties does not mean dealing evenly (with the kinsfolk), but it rather means that if one's kinsfolk sever the ties, he connects them.) This Hadith was also recorded by Al-Bukhari. Ahmad also recorded from \`Abdullah bin \`Amr, may Allah be pleased with him, that Allah's Messenger said,

«تُوضَعُ الرَّحِمُ يَوْمَ الْقِيَامَةِ لَهَا (حُجْنَةٌ كَحُجْنَةِ) الْمِغْزَلِ تَكَلَّمُ بِلِسَانٍ طَلِقٍ ذَلِقٍ، فَتَقْطَعُ مَنْ قَطَعَهَا وَتَصِلُ مَنْ وَصَلَهَا»

(The womb will be placed on the Day of Resurrection, curved like a spinning wheel, speaking with an eloquent fluent tongue, calling to severing whoever had severed it, and joining whoever had joined it.) Imam Ahmad recorded from \`Abdullah bin \`Amr, may Allah be pleased with him, that Allah's Messenger said,

«الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمنُ، ارْحَمُوا أَهْلَ الْأَرْضِ يَرْحَمْكُمْ أَهْلُ السَّمَاءِ، وَالرَّحِمُ شُجْنَةٌ مِنَ الرَّحْمنِ، مَنْ وَصَلَهَا وَصَلَتْهُ وَمَنْ قَطَعَهَا بَتَّتْه»

(The merciful ones will be granted mercy from the Most Merciful. Have mercy on those on earth -- the One above the heavens will then have mercy on you. And Ar-Rahim (the womb) is from Ar-Rahman, so whoever joins it, it joins him; and whoever severs it, it severs him.) Abu Dawud and At-Tirmidhi both recorded this Hadith and it has been reported with continuous chains of transmission. At-Trimidhi said, "Hasan Sahih." There are numerous other Hadiths in this regard.


ayah_text: Obedience and good words. And when the matter of fighting was determined, if they had been true to Allah, it would have been better for them.

ayah_text_ar: طَاعَةٌ وَقَوْلٌ مَّعْرُوفٌ ۚ فَإِذَا عَزَمَ ٱلْأَمْرُ فَلَوْ صَدَقُوا۟ ٱللَّهَ لَكَانَ خَيْرًا لَّهُمْ


ayah_text: So would you perhaps, if you turned away, cause corruption on earth and sever your ties of relationship?

ayah_text_ar: فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُوا۟ فِى ٱلْأَرْضِ وَتُقَطِّعُوٓا۟ أَرْحَامَكُمْ


ayah_text: Those who do so are the ones that Allah has cursed, so He deafened them and blinded their vision.

ayah_text_ar: أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ فَأَصَمَّهُمْ وَأَعْمَىٰٓ أَبْصَـٰرَهُمْ