ayah_text: On the Day the sky will be like murky oil,

ayah_text_ar: يَوْمَ تَكُونُ ٱلسَّمَآءُ كَٱلْمُهْلِ

ayah_tafsir:
## Terrors of the Day of Judgement

Allah says that the torment will befall the disbelievers.

يَوْمَ تَكُونُ السَّمَآءُ كَالْمُهْلِ

(The Day that the sky will be like the Al-Muhl.) Ibn \`Abbas, Mujahid, \`Ata, Sa\`id bin Jubayr, \`Ikrimah, As-Suddi and others have all said, "Like the residue of oil."

وَتَكُونُ الْجِبَالُ كَالْعِهْنِ

(And the mountains will be like \`Ihn.) meaning, like fluffed wool. This was said by Mujahid, Qatadah and As-Suddi. This Ayah is similar to Allah's statement,

وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ

(And the mountains will be like carded wool.) (101:5) Concerning Allah's statement,

وَلاَ يَسْـَلُ حَمِيمٌ حَمِيماً يُبَصَّرُونَهُمْ

(And no friend will ask a friend, though they shall be made to see one another.) Meaning, no close friend will ask his close friend about his condition while he sees him in the worst of conditions. He will be worried about himself and will not be able to think of others. Al-\`Awfi reported from Ibn \`Abbas, "Some of them will know others and they will be acquainted with each other. Then, they will flee from each other after that, as Allah says,

لِكُلِّ امْرِىءٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ

(Every man that Day will have enough to make him careless of others.)" (80:37) This honorable Ayah is similar to Allah's statement,

يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ وَاخْشَوْاْ يَوْماً لاَّ يَجْزِى وَالِدٌ عَن وَلَدِهِ وَلاَ مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْئاً إِنَّ وَعْدَ اللَّهِ حَقٌّ

(O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, and nor a son avail aught for his father. Verily the promise of Allah is true.) (31:33) and He also says,

وَإِن تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لاَ يُحْمَلْ مِنْهُ شَىْءٌ وَلَوْ كَانَ ذَا قُرْبَى

(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.) (35:18) and He says,

فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ

(Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.) (23:101) and similarly He says,

يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ \- وَأُمِّهِ وَأَبِيهِ \- وَصَـحِبَتِهُ وَبَنِيهِ \- لِكُلِّ امْرِىءٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ

(That day shall a man flee fom his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others.) (80:34-37) Then Allah's saying here

يُبَصَّرُونَهُمْ يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ \- وَصَـحِبَتِهِ وَأَخِيهِ \- وَفَصِيلَتِهِ الَّتِى تُـْوِيهِ \- وَمَن فِى الاٌّرْضِ جَمِيعاً ثُمَّ يُنجِيهِ كَلاَّ

(the criminal would desire to ransom himself from the punishment of the Day by his children, and his wife and his brother, and his Fasilah (kindred) who sheltered him, and all that are in the earth, so that it might save him. By no means!) means, no ransom will be accepted from him even if he brought all of the people of the earth (as ransom), and the greatest wealth that he could find, even if it was enough gold to fill the entire earth. Even the child that he had who was dearer to him than the last beat of his heart in the life of this world, he would wish to use the child as a ransom for himself against the torment of Allah on the Day of Judgement when he sees the horrors. However, even this child would not be accepted from him (as a ransom). Mujahid and As-Suddi both said,

وَفَصِيلَتِهِ

(and his Fasilah) "This means his tribe and his kin." \`Ikrimah said, "This means the subdivision of his tribe that he is from." Ashhab reported from Malik that he said, "His Fasilah is his mother." Allah said,

إِنَّهَا لَظَى

(Verily, it will be the fire of Hell,) Here He is describing the Hell- fire and the severity of its heat.

نَزَّاعَةً لِّلشَّوَى

(Nazza\`ah the Shawa!) Ibn \`Abbas and Mujahid both said, "It is the skin of the head." Al-Hasan Al-Basri and Thabit Al-Bunani both said,

نَزَّاعَةً لِّلشَّوَى

(Nazza\`ah the Shawa!) "This means respectable parts of the face." Qatadah said,

نَزَّاعَةً لِّلشَّوَى

(Nazza\`ah the Shawa!) "This means removing his important organs, and the respectable parts of his face, his creation and his limbs." Ad-Dahhak said, "This means it will scrape the flesh and the skin off of the bone until it leaves nothing of it remaining." Ibn Zayd said, "The Shawa is the marrow of the bones." As for,

نَزَّاعَةً

(Nazza\`ah) Ibn Zayd said, "It is cutting their bones and transformation of their skins and their form." Concerning Allah's statement,

تَدْعُواْ مَنْ أَدْبَرَ وَتَوَلَّى \- وَجَمَعَ فَأَوْعَى

(Calling (all) such as turn their backs and turn away their faces. And collect and hide it.) meaning, the Fire will call out to its children whom Allah created for it, determining that they will perform the deeds deserving of it in the worldly life. So it will call them on the Day of Judgement with an eloquent and articulate tongue. Then it will pick them out from the people of the gathering just as birds pick seeds. This is because they were, as Allah said, of those who turned their backs and turned away. This means they denied with their hearts and abandoned the performance of deeds with their limbs.

وَجَمَعَ فَأَوْعَى

(And collect and hide it.) meaning, he gathered wealth piling it up, and he concealed it, meaning he hid it and refused to give the obligatory right of Allah that was due on it of spending and paying the Zakah. It has been recorded in a Hadith that the Prophet said,

«لَا تُوعِي فَيُوعِيَ اللهُ عَلَيْك»

(Do not hold back (your wealth) or else Allah will hold back from you.)


ayah_text: And the mountains will be like wool,

ayah_text_ar: وَتَكُونُ ٱلْجِبَالُ كَٱلْعِهْنِ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_name_english: Al-Ma'arij

surah_name_arab: المعارج

surah_revelation_place: Mecca

surah_meaning: The Ascending Stairways

surah_type: meccan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: And no friend will ask anything of a friend,

ayah_text_ar: وَلَا يَسْـَٔلُ حَمِيمٌ حَمِيمًا


ayah_text: They will be shown each other. The criminal will wish that he could be ransomed from the punishment of that Day by his children

ayah_text_ar: يُبَصَّرُونَهُمْ ۚ يَوَدُّ ٱلْمُجْرِمُ لَوْ يَفْتَدِى مِنْ عَذَابِ يَوْمِئِذٍۭ بِبَنِيهِ


ayah_text: And his wife and his brother

ayah_text_ar: وَصَـٰحِبَتِهِۦ وَأَخِيهِ


ayah_text: And his nearest kindred who shelter him

ayah_text_ar: وَفَصِيلَتِهِ ٱلَّتِى تُـْٔوِيهِ


ayah_text: And whoever is on earth entirely so then it could save him.

ayah_text_ar: وَمَن فِى ٱلْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ


ayah_text: No! Indeed, it is the Flame of Hell,

ayah_text_ar: كَلَّآ ۖ إِنَّهَا لَظَىٰ


ayah_text: A remover of exteriors.

ayah_text_ar: نَزَّاعَةً لِّلشَّوَىٰ


ayah_text: It invites he who turned his back on truth and went away from obedience

ayah_text_ar: تَدْعُوا۟ مَنْ أَدْبَرَ وَتَوَلَّىٰ


ayah_text: And collected wealth and hoarded.

ayah_text_ar: وَجَمَعَ فَأَوْعَىٰٓ


ayah_text: Indeed, mankind was created anxious:

ayah_text_ar: ۞ إِنَّ ٱلْإِنسَـٰنَ خُلِقَ هَلُوعًا

ayah_tafsir:
## Man is Impatient Allah informs about man and his inclination to corrupt his behavior.

Allah says,

إِنَّ الإِنسَـنَ خُلِقَ هَلُوعاً

(Verily, man was created very impatient;) Then, Allah explains this statement by saying,

إِذَا مَسَّهُ الشَّرُّ جَزُوعاً

(Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it.

وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعاً

(And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu \`Abdur-Rahman informed them that Musa bin \`Ali bin Rabah told them that he heard his father narrating from \`Abdul-\`Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah said,

«شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِع»

(The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from \`Abdullah bin Al-Jarrah on the authority of Abu \`Abdur-Rahman Al-Muqri', and this is the only Hadith through \`Abdul-\`Aziz with him.

## The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their P

Then Allah says,

إِلاَّ الْمُصَلِّينَ

(Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him -- and these are those people who perform Salah.

الَّذِينَ هُمْ عَلَى صَلاَتِهِمْ دَآئِمُونَ

(Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas\`ud, Masruq and Ibrahim An-Nakha\`i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement,

قَدْ أَفْلَحَ الْمُؤْمِنُونَ \- الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ

(Successful indeed are the believers. Those who with their Salah are Khashi\`un.) (23:1-2) This was said by \`Uqbah bin \`Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of \`A'ishah that the Messenger of Allah said,

«أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَل»

(The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says,

وَالَّذِينَ فِى أَمْوَلِهِمْ حَقٌّ مَّعْلُومٌ \- لِّلسَّآئِلِ وَالْمَحْرُومِ

(And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement,

وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ

(And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says,

وَالَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ

(And those who fear the torment of their Lord. ) meaning, they are fearful and dreadful.

إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ

(Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says,

وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ

(And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says,

إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ

(Except from their wives or their right hand possessions) meaning, from their female slaves.

إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ \- فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْعَادُونَ

(for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said,

وَالَّذِينَ هُمْ لاًّمَـنَـتِهِمْ وَعَهْدِهِمْ رَعُونَ

(And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith,

«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان»

(The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states,

«إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَر»

(When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement,

وَالَّذِينَ هُمْ بِشَهَـدَتِهِم قَائِمُونَ

(And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah,

وَمَن يَكْتُمْهَا فَإِنَّهُ ءَاثِمٌ قَلْبُهُ

(Who hides it, surely, his heart is sinful.) (2:283) Then Allah says,

وَالَّذِينَ هُمْ عَلَى صَلاَتِهِمْ يُحَافِظُونَ

(And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun),

أُوْلَـئِكَ هُمُ الْوَرِثُونَ \- الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَـلِدُونَ

(These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.) (23:10-11) And He says here,

أُوْلَـئِكَ فِى جَنَّـتٍ مُّكْرَمُونَ

(Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

فَمَالِ الَّذِينَ كَفَرُواْ قِبَلَكَ مُهْطِعِينَ \- عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ \- أَيَطْمَعُ كُلُّ امْرِىءٍ مِّنْهُمْ أَن يُدْخَلَ جَنَّةَ نَعِيمٍ \- كَلاَّ إِنَّا خَلَقْنَـهُم مِّمَّا يَعْلَمُونَ


ayah_text: When evil touches him, impatient,

ayah_text_ar: إِذَا مَسَّهُ ٱلشَّرُّ جَزُوعًا


ayah_text: And when good touches him, withholding of it,

ayah_text_ar: وَإِذَا مَسَّهُ ٱلْخَيْرُ مَنُوعًا


ayah_text: Except the observers of prayer -

ayah_text_ar: إِلَّا ٱلْمُصَلِّينَ


ayah_text: Those who are constant in their prayer

ayah_text_ar: ٱلَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَآئِمُونَ


ayah_text: And those within whose wealth is a known right

ayah_text_ar: وَٱلَّذِينَ فِىٓ أَمْوَٰلِهِمْ حَقٌّ مَّعْلُومٌ


ayah_text: For the petitioner and the deprived -

ayah_text_ar: لِّلسَّآئِلِ وَٱلْمَحْرُومِ


ayah_text: And those who believe in the Day of Recompense

ayah_text_ar: وَٱلَّذِينَ يُصَدِّقُونَ بِيَوْمِ ٱلدِّينِ


ayah_text: And those who are fearful of the punishment of their Lord -

ayah_text_ar: وَٱلَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ


ayah_text: Indeed, the punishment of their Lord is not that from which one is safe -

ayah_text_ar: إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ


ayah_text: And those who guard their private parts

ayah_text_ar: وَٱلَّذِينَ هُمْ لِفُرُوجِهِمْ حَـٰفِظُونَ


ayah_text: Except from their wives or those their right hands possess, for indeed, they are not to be blamed -

ayah_text_ar: إِلَّا عَلَىٰٓ أَزْوَٰجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـٰنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ


ayah_text: But whoever seeks beyond that, then they are the transgressors -

ayah_text_ar: فَمَنِ ٱبْتَغَىٰ وَرَآءَ ذَٰلِكَ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْعَادُونَ


ayah_text: And those who are to their trusts and promises attentive

ayah_text_ar: وَٱلَّذِينَ هُمْ لِأَمَـٰنَـٰتِهِمْ وَعَهْدِهِمْ رَٰعُونَ


ayah_text: And those who are in their testimonies upright

ayah_text_ar: وَٱلَّذِينَ هُم بِشَهَـٰدَٰتِهِمْ قَآئِمُونَ


ayah_text: And those who carefully maintain their prayer:

ayah_text_ar: وَٱلَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ


ayah_text: They will be in gardens, honored.

ayah_text_ar: أُو۟لَـٰٓئِكَ فِى جَنَّـٰتٍ مُّكْرَمُونَ


ayah_text: So what is the matter with those who disbelieve, hastening from before you, O Muhammad,

ayah_text_ar: فَمَالِ ٱلَّذِينَ كَفَرُوا۟ قِبَلَكَ مُهْطِعِينَ

ayah_tafsir:
## The Rebuke of the Disbelievers and the Threat against Them

Allah rebukes the disbelievers who, in the time of the Prophet , saw him and the guidance Allah sent him with. They witnessed the magnificent miracles Allah aided him with. Then, after all of this they fled from him and separated themselves from him. They fled right and left, group by group and party by party. This is as Allah says,

فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ \- كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ \- فَرَّتْ مِن قَسْوَرَةٍ

(Then what is wrong with them that they run away from admonition As if they were (frightened) wild donkeys. Fleeing from a beast of prey.) (74:49-51) This is the example of disbeliever. And this Ayah is similar. As Allah says,

فَمَالِ الَّذِينَ كَفَرُواْ قِبَلَكَ مُهْطِعِينَ

(So what is the matter with those disbelievers, before you Muhti\`in) meaning, \`what is wrong with these disbelievers who are with you, O Muhammad Why are they Muhti\`in, meaning hastily running away from you' This is as Al-Hasan Al-Basri said, "Muhti\`in means departing."

عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ

(On the right and on the left, \`Izin.) The singular of \`Izin is \`Izah, which means separating. meaning in their separating and their differing. Al-\`Awfi reported from Ibn \`Abbas about the Ayah;

فَمَالِ الَّذِينَ كَفَرُواْ قِبَلَكَ مُهْطِعِينَ

(So what is the matter with those disbelievers, before you Muhti\`in.) "They are looking in your direction." Then the Ayah;

عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ

(On the right and on the left, \`Izin.) he (Ibn \`Abbas) said, "Al-\`Izin is a group among the people. On the right and on the left means they are turning away (right and left) from him (the Prophet ) and mocking him." Jabir bin Samurah narrated that the Messenger of Allah came out to them while they were sitting in circles. So the Messenger of Allah said,

«مَا لِي أَرَاكُمْ عِزِينَ؟»

(Why do I see you all \`Izin (in groups).) Ahmad, Muslim, Abu Dawud, An-Nasa'i and Ibn Jarir all recorded this Hadith. Then, concerning Allah's statement,

أَيَطْمَعُ كُلُّ امْرِىءٍ مِّنْهُمْ أَن يُدْخَلَ جَنَّةَ نَعِيمٍ كَلاَّ

(Does every man of them hope to enter the Paradise of Delight But no!) meaning, is this their wish, yet they flee from the Messenger in aversion to the truth Are they hoping that they will be admitted into the Gardens of Delight Nay, rather their abode is Hell. Then Allah affirms the occurrence of the Final Abode and the torment that will befall them that they are denying its existence and claiming it to be something farfetched. As a proof against them, Allah mentions the initiation of creation, and that repeating the process is something easier than performing it the first time. This is something that they themselves confess to. Allah says,

إِنَّا خَلَقْنَـهُم مِّمَّا يَعْلَمُونَ

(Verily, We have created them out of that which they know!) meaning, from despised semen. This is as Allah says,

أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ

(Did We not create you from a despised water (semen)) (77:20) Allah also says,

فَلْيَنظُرِ الإِنسَـنُ مِمَّ خُلِقَ \- خُلِقَ مِن مَّآءٍ دَافِقٍ \- يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَآئِبِ \- إِنَّهُ عَلَى رَجْعِهِ لَقَادِرٌ \- يَوْمَ تُبْلَى السَّرَآئِرُ \- فَمَا لَهُ مِن قُوَّةٍ وَلاَ نَاصِرٍ

(So let man see from what he is created! He is created from a water gushing forth. Proceeding from between the backbone and the ribs. Verily He is able to bring him back! The Day when all the secrets will be examined. Then he will have no power, nor any helper.) (86:5-10) Then Allah says,

فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ

(But no! I swear by the Lord of the easts and the wests) meaning, the One Who created the heavens and the earth and made the east and the west. He is the One Who subjected the stars causing them to appear in the eastern parts of the sky and vanish in the western parts of it. The point of this statement is that the matter is not as the disbelievers claim: that there is no final return, no reckoning, no resurrection and no gathering. Rather all of this will occur and come to pass. There is no way of avoiding it. This is the reason that Allah has stated a negation at the beginning of this oath. This shows that He is swearing by a denial of their claim. This is a refutation of their false claim of rejecting the Day of Judgement. They already witnessed the greatness of Allah's power in what is more convincing than the Day of Judgement, that is the creation of the heavens and the earth, and the subjection of the creatures in them, the animals, the inanimate objects and the other types of creatures that exist. This is why Allah says,

لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ

(The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not.) (40:57) Allah also says,

أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَن يُحْىِ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

(Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead Yes, He surely is Able to do all things.) (46:33) Allah says in another Ayah,

أَوَلَـيْسَ الَذِى خَلَقَ السَّمَـوتِ وَالاٌّرْضَ بِقَـدِرٍ عَلَى أَن يَخْلُقَ مِثْلَهُم بَلَى وَهُوَ الْخَلَّـقُ الْعَلِيمُ \- إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ

(Is not He Who created the heavens and the earth, able to create the like of them Yes, indeed! He is the All-Knowing Supreme Creator. Verily, His command, when He intends a thing, is only that He says to it, "Be!"-- and it is!) (36:81,82) So here He says,

فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ إِنَّا لَقَـدِرُونَ عَلَى أَن نُّبَدِّلَ خَيْراً مِّنْهُمْ

(But no! I swear by the Lord of the easts and the wests that surely We are Able --to replace them by (others) better than them..) meaning, \`on the Day of Judgement We will bring them back (to life) in bodies that are better than these bodies that they have now.' For verily, Allah's power is suitable (able) to do that.

وَمَا نَحْنُ بِمَسْبُوقِينَ

(and We are not to be outrun.) meaning, \`We are not unable.' This is as Allah says,

أَيَحْسَبُ الإِنسَـنُ أَلَّن نَّجْمَعَ عِظَامَهُ \- بَلَى قَـدِرِينَ عَلَى أَن نُّسَوِّىَ بَنَانَهُ

(Does man think that We shall not assemble his bones Yes, We are able to put together in perfect order the tips of his fingers.) (75:3,4) Allah also says,

نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ \- عَلَى أَن نُّبَدِّلَ أَمْثَـلَكُمْ وَنُنشِئَكُمْ فِى مَا لاَ تَعْلَمُونَ

(We have decreed death to you all, and We are not outstripped. To transfigure you and create you in (forms) that you know not.) (56:60,61) Ibn Jarir preferred the meaning to be: \`a nation who will obey Us and not disobey Us.' He (Ibn Jarir) interpreted it in the same way as Allah's statements,

عَلَى أَن نُّبَدِّلَ خَيْراً مِّنْهُمْ

(To replace them by (others) better than them..) and:

الْفُقَرَآءُ وَإِن تَتَوَلَّوْاْ يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ ثُمَّ لاَ يَكُونُواْ

(And if you turn away, He will exchange you for some other people and they will not be like you.) (47:38) However, the first interpretation is more obvious since the other Ayat support that, and Allah the Most High knows best. Then Allah says,

فَذَرْهُمْ

(So leave them) meaning, \`O Muhammad!'

يَخُوضُواْ وَيَلْعَبُواْ

(to plunge in vain talk and play about,) meaning, leave them in their denial, disbelief and obstinance.

حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ

(until they meet their Day which they are promised.) meaning, they are going to know the outcome of that and taste its evil consequences.

يَوْمَ يَخْرُجُونَ مِنَ الاٌّجْدَاثِ سِرَاعاً كَأَنَّهُمْ إِلَى نُصُبٍ يُوفِضُونَ

(The Day when they will come out of the graves quickly as racing to a Nusub.) meaning, they will stand up out of their graves when the Lord, Blessed be He the Most High, calls them to the place of the reckoning. They will rise up quickly as if they were rushing towards some monumental object. Ibn \`Abbas, Mujahid and Ad-Dahhak, all said, "As if they were rushing towards a flag." Abu \`Aliyah and Yahya bin Abi Kathir both said, "As if they were rushing towards a goal." The majority of reciters recited this word as "Nasb" (instead of Nusub) with a Fathah over the letter Nun and a Sukun over the letter Sad. This (Nasb) is a verbal noun meaning something that is erected. Al-Hasan Al-Basri recited it as "Nusub" with a Dammah over both the letter Nun and Sad. This (Nusub) means an idol. With this recitation the Ayah means, as if their rushing to this place was like when they used to hurry in the worldly life to the idol when they saw it. They would rush hurriedly to see who would be the first of them to touch it. This has been reported from Mujahid, Yahya bin Abi Kathir, Muslim Al-Batin, Qatadah, Ad-Dahhak, Ar-Rabi\` bin Anas, Abu Salih, \`Asim bin Bahdalah, Ibn Zayd and others. Concerning Allah's statement,

خَـشِعَةً أَبْصَـرُهُمْ

(With their eyes lowered in fear) meaning humbled.

تَرْهَقُهُمْ ذِلَّةٌ

(covering them with humility.) meaning, in return for how they behaved arrogantly in the worldly life by refusing to be obedient (to Allah).

ذَلِكَ الْيَوْمُ الَّذِى كَانُواْ يُوعَدُونَ

(That is the Day which they were promised!) This is the end of the Tafsir of Surah Sa'ala Sa'il. And all praise and thanks are due to Allah.


ayah_text: To sit on your right and your left in separate groups?

ayah_text_ar: عَنِ ٱلْيَمِينِ وَعَنِ ٱلشِّمَالِ عِزِينَ


ayah_text: Does every person among them aspire to enter a garden of pleasure?

ayah_text_ar: أَيَطْمَعُ كُلُّ ٱمْرِئٍ مِّنْهُمْ أَن يُدْخَلَ جَنَّةَ نَعِيمٍ


ayah_text: No! Indeed, We have created them from that which they know.

ayah_text_ar: كَلَّآ ۖ إِنَّا خَلَقْنَـٰهُم مِّمَّا يَعْلَمُونَ


ayah_text: So I swear by the Lord of all risings and settings that indeed We are able

ayah_text_ar: فَلَآ أُقْسِمُ بِرَبِّ ٱلْمَشَـٰرِقِ وَٱلْمَغَـٰرِبِ إِنَّا لَقَـٰدِرُونَ


ayah_text: To replace them with better than them; and We are not to be outdone.

ayah_text_ar: عَلَىٰٓ أَن نُّبَدِّلَ خَيْرًا مِّنْهُمْ وَمَا نَحْنُ بِمَسْبُوقِينَ


ayah_text: So leave them to converse vainly and amuse themselves until they meet their Day which they are promised -

ayah_text_ar: فَذَرْهُمْ يَخُوضُوا۟ وَيَلْعَبُوا۟ حَتَّىٰ يُلَـٰقُوا۟ يَوْمَهُمُ ٱلَّذِى يُوعَدُونَ


ayah_text: The Day they will emerge from the graves rapidly as if they were, toward an erected idol, hastening.

ayah_text_ar: يَوْمَ يَخْرُجُونَ مِنَ ٱلْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ


ayah_text: Their eyes humbled, humiliation will cover them. That is the Day which they had been promised.

ayah_text_ar: خَـٰشِعَةً أَبْصَـٰرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۚ ذَٰلِكَ ٱلْيَوْمُ ٱلَّذِى كَانُوا۟ يُوعَدُونَ


ayah_text: Indeed, We sent Noah to his people, saying, "Warn your people before there comes to them a painful punishment."

ayah_text_ar: إِنَّآ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦٓ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Nuh's Invitation to His People

Allah says concerning Nuh that He sent him to his people commanding him to warn them of the punishment of Allah before it befell them. He was to tell them that if they would repent and turn to Allah, then the punishment would be lifted from them. Due to this Allah says,

إِنَّآ أَرْسَلْنَا نُوحاً إِلَى قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ \- قَالَ يقَوْمِ إِنِّى لَكُمْ نَذِيرٌ مُّبِينٌ

("Warn your people before there comes to them a painful torment." He said: "O my people! Verily, I am a plain warner to you.") meaning, clarity of the warning, making the matter apparent and clear.

أَنِ اعْبُدُواْ اللَّهَ وَاتَّقُوهُ

(That you should worship Allah, and have Taqwa of Him,) meaning, \`abandon those things that He has forbidden and avoid that which He has declared to be sinful.'

وَأَطِيعُونِ

(and obey me,) \`In that which I command you to do and that which I forbid you from.'

يَغْفِرْ لَكُمْ مِّن ذُنُوبِكُمْ

(He will forgive you of your sins) meaning, \`if you do what I command you to do and you believe in what I have been sent with to you, then Allah will forgive you for your sins. '

وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُّسَمًّى

(and respite you to an appointed term.) meaning, \`He will extend your life span and protect you from the torment that He would have made befall you if you did not stay away from His prohibitions.' This Ayah is used as proof by those who say that obedience (to Allah), righteousness and maintaining the family ties truly increase the life span of a person. This is like that which has been reported in the Hadith,

«صِلَةُ الرَّحِمِ تَزِيدُ فِي الْعُمُر»

(Maintaining the family ties increases the life span.) Concerning Allah's statement,

إِنَّ أَجَلَ اللَّهِ إِذَا جَآءَ لاَ يُؤَخَّرُ لَوْ كُنتُمْ تَعْلَمُونَ

(Verily, the term of Allah when it comes, cannot be delayed, if you but know.) means, hasten to the obedience (of Allah) before the coming of His vengeance. For verily, if He commands that to happen, it cannot be repulsed or prevented. For He is the Great One Who compels everything, and He is the Almighty Whose might all of creation succumbs to.

surah_name_english: Nuh

surah_name_arab: نوح

surah_meaning: Noah


ayah_text: He said, "O my people, indeed I am to you a clear warner,

ayah_text_ar: قَالَ يَـٰقَوْمِ إِنِّى لَكُمْ نَذِيرٌ مُّبِينٌ


ayah_text: Saying, 'Worship Allah, fear Him and obey me.

ayah_text_ar: أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱتَّقُوهُ وَأَطِيعُونِ


ayah_text: Allah will forgive you of your sins and delay you for a specified term. Indeed, the time set by Allah, when it comes, will not be delayed, if you only knew.' "

ayah_text_ar: يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۚ إِنَّ أَجَلَ ٱللَّهِ إِذَا جَآءَ لَا يُؤَخَّرُ ۖ لَوْ كُنتُمْ تَعْلَمُونَ


ayah_text: He said, "My Lord, indeed I invited my people to truth night and day.

ayah_text_ar: قَالَ رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلًا وَنَهَارًا

ayah_tafsir:
## Nuh complains about his Encounter with His People

Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,

رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً

(O my Lord! Verily, I have called to my people night and day,) meaning, \`I did not abandon calling them night and day, carrying out Your command and in obediance to You.'

فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً

(But all my calling added nothing but to (their) flight.) meaning, \`the more I called them to come to the truth, the more they fled from it and avoided it.'

وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ

(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, \`they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.

وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ

(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)

وَاسْتَغْشَوْاْ ثِيَابَهُمْ

(covered themselves up with their garments,) Ibn Jarir recorded from Ibn \`Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa\`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."

وَأَصَرُّواْ

(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.

وَاسْتَكْبَرُواْ اسْتِكْبَاراً

(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.

ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً

(Then verily, I called to them openly.) meaning, openly among the people.

ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ

(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.

وَأَسْرَرْتُ لَهُمْ إِسْرَاراً

(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.

## What Nuh said when He called His People to Allah

فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً

(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, \`return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,

فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً \- يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً

(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, \`Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:

فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً \- يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً

(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,

رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً

(O my Lord! Verily, I have called to my people night and day,) meaning, \`I did not abandon calling them night and day, carrying out Your command and in obediance to You.'

فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً

(But all my calling added nothing but to (their) flight.) meaning, \`the more I called them to come to the truth, the more they fled from it and avoided it.'

وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ

(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, \`they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah

فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً

(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, \`return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,

فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً \- يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً

(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, \`Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:

فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً \- يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً

(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (\`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn \`Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,

وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً

(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, \`if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,

مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً

(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn \`Abbas, Mujahid and Ad-Dahhak. Ibn \`Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."

وَقَدْ خَلَقَكُمْ أَطْوَاراً

(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn \`Abbas, \`Ikrimah, Qatadah, Yahya bin Rafi\`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,

أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً

(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah

أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً \- وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً

(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,

هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ

(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,

وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً

(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.

ثُمَّ يُعِيدُكُمْ فِيهَا

(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.

وَيُخْرِجُكُمْ إِخْرَاجاً

(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.

وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً

(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.

لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً

(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.

قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً \- وَمَكَرُواْ مَكْراً كُبَّاراً \- وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً \- وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً


ayah_text: But my invitation increased them not except in flight.

ayah_text_ar: فَلَمْ يَزِدْهُمْ دُعَآءِىٓ إِلَّا فِرَارًا


ayah_text: And indeed, every time I invited them that You may forgive them, they put their fingers in their ears, covered themselves with their garments, persisted, and were arrogant with great arrogance.

ayah_text_ar: وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوٓا۟ أَصَـٰبِعَهُمْ فِىٓ ءَاذَانِهِمْ وَٱسْتَغْشَوْا۟ ثِيَابَهُمْ وَأَصَرُّوا۟ وَٱسْتَكْبَرُوا۟ ٱسْتِكْبَارًا


ayah_text: Then I invited them publicly.

ayah_text_ar: ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَارًا


ayah_text: Then I announced to them and also confided to them secretly

ayah_text_ar: ثُمَّ إِنِّىٓ أَعْلَنتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا


ayah_text: And said, 'Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver.

ayah_text_ar: فَقُلْتُ ٱسْتَغْفِرُوا۟ رَبَّكُمْ إِنَّهُۥ كَانَ غَفَّارًا


ayah_text: He will send rain from the sky upon you in continuing showers

ayah_text_ar: يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُم مِّدْرَارًا


ayah_text: And give you increase in wealth and children and provide for you gardens and provide for you rivers.

ayah_text_ar: وَيُمْدِدْكُم بِأَمْوَٰلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـٰتٍ وَيَجْعَل لَّكُمْ أَنْهَـٰرًا


ayah_text: What is the matter with you that you do not attribute to Allah due grandeur

ayah_text_ar: مَّا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا


ayah_text: While He has created you in stages?

ayah_text_ar: وَقَدْ خَلَقَكُمْ أَطْوَارًا


ayah_text: Do you not consider how Allah has created seven heavens in layers

ayah_text_ar: أَلَمْ تَرَوْا۟ كَيْفَ خَلَقَ ٱللَّهُ سَبْعَ سَمَـٰوَٰتٍ طِبَاقًا


ayah_text: And made the moon therein a reflected light and made the sun a burning lamp?

ayah_text_ar: وَجَعَلَ ٱلْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ ٱلشَّمْسَ سِرَاجًا


ayah_text: And Allah has caused you to grow from the earth a progressive growth.

ayah_text_ar: وَٱللَّهُ أَنۢبَتَكُم مِّنَ ٱلْأَرْضِ نَبَاتًا


ayah_text: Then He will return you into it and extract you another extraction.

ayah_text_ar: ثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجًا


ayah_text: And Allah has made for you the earth an expanse

ayah_text_ar: وَٱللَّهُ جَعَلَ لَكُمُ ٱلْأَرْضَ بِسَاطًا


ayah_text: That you may follow therein roads of passage.' "

ayah_text_ar: لِّتَسْلُكُوا۟ مِنْهَا سُبُلًا فِجَاجًا


ayah_text: Noah said, "My Lord, indeed they have disobeyed me and followed him whose wealth and children will not increase him except in loss.

ayah_text_ar: قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَٱتَّبَعُوا۟ مَن لَّمْ يَزِدْهُ مَالُهُۥ وَوَلَدُهُۥٓ إِلَّا خَسَارًا

ayah_tafsir:
## Nuh complains to His Lord about His People's Response

Allah says that Nuh turned to Allah to inform Allah - the All Knowing from Whom nothing escapes - that he presented the clear call, as mentioned previously, and the comprehensive invitation in various ways. He called them sometimes by encouragement and sometimes by intimidating warnings. Yet, they disobeyed him, opposed him, denied him and followed the children of the world. They were those who were heedless of the command of Allah and they possessed delights of wealth and children. However, these things (worldly benefits) were also for gradual punishment and temporary respite, not for honor or blessing. Thus, Allah says,

وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً

(and followed one whose wealth and children give him no increase but loss.) The meaning of Allah's statement,

وَمَكَرُواْ مَكْراً كُبَّاراً

(And they have plotted a mighty plot.) is that they plotted a deceptive plot for their followers tricking them into believing that they were following the truth and correct guidance. This is like what they will say to them on the Day of Judgement,

بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً

(Nay, but it was your plotting by night and day: when you orderd us to disbelieve in Allah and set up rivals to Him!) (34:33) For this reason He says here,

## The Idols of the People of Nuh and what happened to Him

وَمَكَرُواْ مَكْراً كُبَّاراً \- وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً

(And they have plotted a mighty plot. And they have said: \`You shall not leave your gods, nor shall you leave Wadd, nor Suwa\`, nor Yaghuth, and Ya\`uq and Nasr.') These are the names of their idols which they used to worship besides Allah. Al-Bukhari recorded from Ibn \`Abbas that he said, "The idols that were among the people of Nuh wound up among the Arabs afterwards. In reference to Wadd, it became the idol of the people of Kalb in the area of Dawmat Al-Jandal. Suwa\` became the idol of the people of Hudhayl. Yaghuth became the idol of the people of Murad, then the people of Bani Ghutayf at Al-Juruf in the area of Saba' worshipped it after them. Ya\`uq became the idol of the people of Hamdan. Nasr became the idol of the people of Himyar for the family of Dhu Kala\`. These idols were all named after righteous men from the people of Nuh. Then when these men died, Shaytan inspired his (Nuh's) people to erect statues in honor of them at their gathering places where they used to come and sit, and to name these statues after these men (with their names). So they did this (as Shaytan suggested), but these statues were not worshipped until after those people (the ones who built them) had died and the knowledge was lost. Then, those statues were later worshipped." This has also been similarly reported from \`Ikrimah, Ad-Dahhak, Qatadah and Ibn Ishaq. \`Ali bin Abi Talhah reported from Ibn \`Abbas that he said, "These are statues that were worshipped in the time of Nuh." Ibn Jarir recorded from Muhammad bin Qays that he said concerning Yaghuth, Ya\`uq and Nasr, "They were righteous people between the time of Adam and Nuh, and they had followers who used to adhere to their guidance. Then, when they died, their companions who used to follow them said, \`If we make images of them, it will increase our desire to perform worship when we remember them.' So they made images of them. Then, when those people died and other people came after them, Iblis approached them and said, \`They (your predecessors) used to worship these statues and they were granted rain by their worship of them.' Thus, they (the latter people) worshipped them."

## The Supplication of Nuh against His People and for whoever believed in Him

وَقَدْ أَضَلُّواْ كَثِيراً

(And indeed they have led many astray.) meaning, by the idols that they took for worship, they mislead a large number of people. For verily, the worship of those idols continued throughout many generations until our times today, among the Arabs, the non-Arabs and all the groups of the Children of Adam. Al-Khalil (Prophet Ibrahim) said in his supplication,

وَاجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ الاٌّصْنَامَرَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ

(And keep me and my sons away from worshipping idols."O my Lord! They have indeed led astray many among mankind...") (14:35,36) Allah then says,

وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً

(Grant no increase to the wrongdoers save error.) This is a supplication from him (Nuh) against his people due to their rebellion, disbelief and obstinacy. This is just as Musa supplicated against Fir\`awn and his chiefs in his statement,

رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ

(Our Lord ! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment.) (10:88) Verily, Allah responded to the supplication of both of these Prophets concerning their people and He drowned their nations due to their rejection of what he (that Prophet) had come with.

مِّمَّا خَطِيئَـتِهِمْ أُغْرِقُواْ فَأُدْخِلُواْ نَاراً فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً \- وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً \- إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً \- رَّبِّ اغْفِرْ لِى وَلِوَلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِناً وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ تَبَاراً


ayah_text: And they conspired an immense conspiracy.

ayah_text_ar: وَمَكَرُوا۟ مَكْرًا كُبَّارًا


ayah_text: And said, 'Never leave your gods and never leave Wadd or Suwa' or Yaghuth and Ya'uq and Nasr.

ayah_text_ar: وَقَالُوا۟ لَا تَذَرُنَّ ءَالِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا


ayah_text: And already they have misled many. And, my Lord, do not increase the wrongdoers except in error."

ayah_text_ar: وَقَدْ أَضَلُّوا۟ كَثِيرًا ۖ وَلَا تَزِدِ ٱلظَّـٰلِمِينَ إِلَّا ضَلَـٰلًا


ayah_text: Because of their sins they were drowned and put into the Fire, and they found not for themselves besides Allah any helpers.

ayah_text_ar: مِّمَّا خَطِيٓـَٔـٰتِهِمْ أُغْرِقُوا۟ فَأُدْخِلُوا۟ نَارًا فَلَمْ يَجِدُوا۟ لَهُم مِّن دُونِ ٱللَّهِ أَنصَارًا

ayah_tafsir:
مِّمَّا خَطِيئَـتِهِمْ

(Because of their sins) It also has been recited as; (خَطَايَاهُمْ) (their errors.)

أُغْرِقُواْ

(they were drowned,) meaning, for their numerous sins, rebellion, persistence in disbelief and opposition to their Messengers.

أُغْرِقُواْ فَأُدْخِلُواْ نَاراً

(they were drowned, then were made to enter the Fire.) meaning, they will be carried from the flood of the seas to the heat of the Fire.

فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً

(And they found none to help them instead of Allah.) meaning, they will have no helper, assistant, or savior who can rescue them from the punishment of Allah. This is similar to Allah's statement,

لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ

(This day there is no savior from the decree of Allah except him on whom He has mercy.) (11:43)

وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً

(And Nuh said: "My Lord! Leave not one of the disbelievers on the earth Dayyar!") meaning, do not leave a single one of them on the face of the earth, not even a lone individual. This is a method of speaking that gives emphasis to the negation. Ad-Dahhak said, "Dayyar means one." As-Suddi said, "Dayyar is the one who stays in the home." So Allah answered his supplication and He destroyed all of those on the face of the earth who were disbelievers. He (Allah) even destroyed Nuh's (biological) son from his own loins, who separated himself from his father (Nuh). He (Nuh's son) said,

سَآوِى إِلَى جَبَلٍ يَعْصِمُنِى مِنَ الْمَآءِ قَالَ لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ

(I will betake myself to some mountain, it will save me from the water. Nuh said: "This day there is no savior from the decree of Allah except him on whom He has mercy." And waves came in between them, so he (the son) was among the drowned.) (11:43) Allah saved the people of the ship who believed with Nuh, and they were those whom Allah commanded Nuh to carry with him. Allah said,

إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ

(If You leave them, they will mislead Your servants,) meaning, \`if You leave a single one of them they will lead your servants astray.' This refers to those whom He will create after them.

وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً

(and they will beget none but wicked disbelievers.) meaning, wicked in their deeds and disbelieving in their hearts. He (Nuh) said this due to what he knew about them since he remained among them for nine hundred and fifty years. Then he said,

رَّبِّ اغْفِرْ لِى وَلِوَلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِناً

(My Lord! Forgive me, and my parents, and him who enters my home as a believer,) Ad-Dahhak said, "This means, my Masjid." However, there is no harm in understanding the Ayah according to its apparent meaning, which would be that he (Nuh) supplicated for every person who entered his house who was a believer. Then he said,

وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ

(and all the believing men and women.) He supplicated for all of the believing men and women, and that includes those of them who were living and those of them who were dead. For this reason, it is recommended to supplicate like this, in following the example of Nuh, and that which has been reported in the narrations and well-known, legislated supplications. Then, he said,

وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ تَبَاراً

(And to the wrongdoers, grant You no increase but destruction!) As-Suddi said, "But destruction." Mujahid said, "But loss." This means in both this life and in the Hereafter.This is the end of the Tafsir of Surat Nuh. And all praise and thanks are due to Allah.


ayah_text: And Noah said, "My Lord, do not leave upon the earth from among the disbelievers an inhabitant.

ayah_text_ar: وَقَالَ نُوحٌ رَّبِّ لَا تَذَرْ عَلَى ٱلْأَرْضِ مِنَ ٱلْكَـٰفِرِينَ دَيَّارًا


ayah_text: Indeed, if You leave them, they will mislead Your servants and not beget except every wicked one and confirmed disbeliever.

ayah_text_ar: إِنَّكَ إِن تَذَرْهُمْ يُضِلُّوا۟ عِبَادَكَ وَلَا يَلِدُوٓا۟ إِلَّا فَاجِرًا كَفَّارًا


ayah_text: My Lord, forgive me and my parents and whoever enters my house a believer and the believing men and believing women. And do not increase the wrongdoers except in destruction."

ayah_text_ar: رَّبِّ ٱغْفِرْ لِى وَلِوَٰلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ وَلَا تَزِدِ ٱلظَّـٰلِمِينَ إِلَّا تَبَارًۢا


ayah_text: Say, O Muhammad, "It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur'an.

ayah_text_ar: قُلْ أُوحِىَ إِلَىَّ أَنَّهُ ٱسْتَمَعَ نَفَرٌ مِّنَ ٱلْجِنِّ فَقَالُوٓا۟ إِنَّا سَمِعْنَا قُرْءَانًا عَجَبًا

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## The Jinns listening to the Qur'an and Their Belief in It

Allah commands His Messenger to inform his people that the Jinns listened to the Qur'an, believed in it, affirmed its truthfulness and adhered to it. So Allah says,

قُلْ أُوحِىَ إِلَىَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ فَقَالُواْ إِنَّا سَمِعْنَا قُرْءَانَاً عَجَباً يَهْدِى إِلَى الرُّشْدِ

(Say: "It has been revealed to me that a group of Jinn listened. They said: \`Verily, we have heard a wonderful Recitation! It guides to the right path"') meaning, to what is correct and success.

فَـَامَنَّا بِهِ وَلَن نُّشرِكَ بِرَبِّنَآ أَحَداً

(and we have believed therein, and we shall never join anything with our Lord.) This position (that they took) is similar to what Allah said,

وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَراً مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْءَانَ

(And when We sent towards you a group of the Jinns listening to the Qur'an.) (46:29) We have already presented the Hadiths that have been narrated concerning this, so there is no need to repeat them here. Concerning Allah's statement,

وَأَنَّهُ تَعَـلَى جَدُّ رَبِّنَا

(And He, exalted be the Jadd of our Lord,) \`Ali bin Abi Talhah reported from Ibn \`Abbas that he said concerning Allah's statement,

جَدُّ رَبِّنَا

(the Jadd of our Lord,) "This means, His actions, His commands and His power." Ad-Dahhak reported from Ibn \`Abbas that he said, "Allah's Jadd is His blessings, His power and His favor upon His creation." It has been reported from Mujahid and \`Ikrimah that they said, "It (Jadd) is the magnificence of our Lord." Qatadah said, "Exalted is His magnificence, His greatness and His command." As-Suddi said, "Exalted is the command of our Lord." It has been reported from Abu Ad-Darda', Mujahid and Ibn Jurayj that they said, "Exalted is His remembrance (Dhikr)."

## The Jinns Affirmation that Allah does not have a Wife and Children

Allah says,

مَا اتَّخَذَ صَـحِبَةً وَلاَ وَلَداً

(He has taken neither a wife nor a son.) meaning, far exalted is He above taking a mate and having children. This means that when the Jinns accepted Islam and believed in the Qur'an they professed Allah's magnificence above having taken a spouse and a child (or a son). Then they said,

وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطاً

(And that the foolish among us used to utter against Allah that which was an enormity in falsehood.) Mujahid, \`Ikrimah, Qatadah and As-Suddi, all said,

سَفِيهُنَا

(the foolish among us) "They were referring to Iblis."

شَطَطًا

(that which was an enormity in falsehood.) As-Suddi reported from Abu Malik that he said, "This means a transgression." Ibn Zayd said, "A great injustice." The foolish (Safih) also carries the meaning of everyone in the category who claims that Allah has a spouse or a son. This is why Allah says here,

وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا

(And that the foolish among us used to utter) meaning, nd He, eeA ? The Jinns Affirmation that Allah does not have a Wife and Children Allah says,

مَا اتَّخَذَ صَـحِبَةً وَلاَ وَلَداً

(He has taken neither a wife nor a son.) meaning, far exalted is He above taking a mate and having children. This means that when the Jinns accepted Islam and believed in the Qur'an they professed Allah's magnificence above having taken a spouse and a child (or a son). Then they said,

وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطاً

(And that the foolish among us used to utter against Allah that which was an enormity in falsehood.) Mujahid, \`Ikrimah, Qatadah and As-Suddi, all said,

سَفِيهُنَا

(the foolish among us) "They were referring to Iblis."

شَطَطًا

(that which was an enormity in falsehood.) As-Suddi reported from Abu Malik that he said, "This means a transgression." Ibn Zayd said, "A great injustice." The foolish (Safih) also carries the meaning of everyone in the category who claims that Allah has a spouse or a son. This is why Allah says here,

وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا

(And that the foolish among us used to utter) meaning, before his acceptance of Islam.

عَلَى اللَّهِ شَطَطاً

(against Allah that which was an enormity in falsehood.) meaning, falsehood and a lie. Thus, Allah says,

وَأَنَّا ظَنَنَّآ أَن لَّن تَقُولَ الإِنسُ وَالْجِنُّ عَلَى اللَّهِ كَذِباً

(And verily, we thought that men and Jinn would not utter a lie against Allah.) meaning, \`we did not think that humans and Jinns would join each other in lying about Allah by attributing a spouse and a son to Him. So when we heard this Qur'an we believed in it and we knew that they (Jinns and men) had been lying about Allah in this matter.'

## Among the Causes of the Transgression of the Jinns were that Humans sought Refuge with Them

Allah says,

وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادوهُمْ رَهَقاً

(And verily, there were men among mankind who took shelter with the males among the Jinn, but they increased them in Rahaq.) meaning, \`we used to think that we had some virtuous status over mankind because they used to seek refuge with us whenever they (men) would settle in a valley or any place in the wilderness, the open country steppes and other places.' This was the custom of the Arabs in the pre-Islamic days of ignorance. They used to seek refuge with the greatest Jinn of a particular place so that no harm or evil would afflict them. Like one would do if he entered into the land of his enemies, in the vicinity of a great and powerful man, he would seek the protection and guardianship of that man. So when the Jinns saw that the humans were seeking refuge with them due to their fear of them, they increased them in Rahaq which means fear, terror and fright. They did this so that the people would be more afraid of them and seek refuge with them even more. As Qatadah said concerning this Ayah,

فَزَادوهُمْ رَهَقاً

(but they increased them in Rahaq.) means, "the Jinns were courageous and increased in insolence against them." As-Suddi said, "A man used to set out with his family (on a journey) until he came to a piece of land where he would settle. Then he would say, \`I seek refuge with the master (Jinn) of this valley from the Jinns, or that myself, my wealth, my child or my animals are harmed in it."' Qatadah said, "When they sought refuge with them instead of Allah, the Jinns would overcome them with harm because of that." Ibn Abi Hatim recorded from \`Ikrimah that he said, "The Jinns used to fear humans just like humans fear them, or even worse. So whenever humans would come to a valley the Jinns would flee. So the leader of the people would say, \`We seek refuge with the leader of the inhabitants of this valley.' So the Jinns said, \`We see these people fleeing from us just like we flee from them.' Thus, the Jinns started coming near the humans and afflicting them with insanity and madness." Thus, Allah said,

وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادوهُمْ رَهَقاً

(And verily, there were men among mankind who took shelter with the males among the Jinn, but they increased them in Rahaq.) meaning, in sin. Abu \`Aliyah, Ar-Rabi\` and Zayd bin Aslam, all said,

رَهَقاً

(in Rahaq) "This means in fear." Mujahid said, "The disbelievers would increase in transgression." Concerning Allah's statement,

وَأَنَّهُمْ ظَنُّواْ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ اللَّهُ أَحَداً

(And they thought as you thought,) means, "the Jinns were courageous and increased in insolence against them." As-Suddi said, "A man used to set out with his family (on a journey) until he came to a piece of land where he would settle. Then he would say, \`I seek refuge with the master (Jinn) of this valley from the Jinns, or that myself, my wealth, my child or my animals are harmed in it."' Qatadah said, "When they sought refuge with them instead of Allah, the Jinns would overcome them with harm because of that." Ibn Abi Hatim recorded from \`Ikrimah that he said, "The Jinns used to fear humans just like humans fear them, or even worse. So whenever humans would come to a valley the Jinns would flee. So the leader of the people would say, \`We seek refuge with the leader of the inhabitants of this valley.' So the Jinns said, \`We see these people fleeing from us just like we flee from them.' Thus, the Jinns started coming near the humans and afflicting them with insanity and madness." Thus, Allah said,

وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادوهُمْ رَهَقاً

(And verily, there were men among mankind who took shelter with the males among the Jinn, but they increased them in Rahaq.) meaning, in sin. Abu \`Aliyah, Ar-Rabi\` and Zayd bin Aslam, all said,

رَهَقاً

(in Rahaq) "This means in fear." Mujahid said, "The disbelievers would increase in transgression." Concerning Allah's statement,

وَأَنَّهُمْ ظَنُّواْ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ اللَّهُ أَحَداً

(And they thought as you thought, that Allah will not send any Messenger.) meaning, Allah would never send a Messenger after this long period of time. This was said by Al-Kalbi and Ibn Jarir.

surah_name_english: Al-Jinn

surah_name_arab: الجن

surah_meaning: The Jinn


ayah_text: It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone.

ayah_text_ar: يَهْدِىٓ إِلَى ٱلرُّشْدِ فَـَٔامَنَّا بِهِۦ ۖ وَلَن نُّشْرِكَ بِرَبِّنَآ أَحَدًا


ayah_text: And it teaches that exalted is the nobleness of our Lord; He has not taken a wife or a son

ayah_text_ar: وَأَنَّهُۥ تَعَـٰلَىٰ جَدُّ رَبِّنَا مَا ٱتَّخَذَ صَـٰحِبَةً وَلَا وَلَدًا


ayah_text: And that our foolish one has been saying about Allah an excessive transgression.

ayah_text_ar: وَأَنَّهُۥ كَانَ يَقُولُ سَفِيهُنَا عَلَى ٱللَّهِ شَطَطًا


ayah_text: And we had thought that mankind and the jinn would never speak about Allah a lie.

ayah_text_ar: وَأَنَّا ظَنَنَّآ أَن لَّن تَقُولَ ٱلْإِنسُ وَٱلْجِنُّ عَلَى ٱللَّهِ كَذِبًا


ayah_text: And there were men from mankind who sought refuge in men from the jinn, so they only increased them in burden.

ayah_text_ar: وَأَنَّهُۥ كَانَ رِجَالٌ مِّنَ ٱلْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ ٱلْجِنِّ فَزَادُوهُمْ رَهَقًا


ayah_text: And they had thought, as you thought, that Allah would never send anyone as a messenger.

ayah_text_ar: وَأَنَّهُمْ ظَنُّوا۟ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ ٱللَّهُ أَحَدًا


ayah_text: And we have sought to reach the heaven but found it filled with powerful guards and burning flames.

ayah_text_ar: وَأَنَّا لَمَسْنَا ٱلسَّمَآءَ فَوَجَدْنَـٰهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا

ayah_tafsir:
## The Jinns stealing Information from the Sky before the the Messenger was sent and striking Them with flaming Fire after His Coming.

Allah informs about the Jinns when He sent His Messenger Muhammad and revealed the Qur'an to him. Among the ways He protected it (the Qur'an) was by filling sky with stern guards guarding it from all of its sides. The devils were then expelled from the places where they used to sit prior to that. This was so that they could not steal anything from the Qur'an and tell it to the soothsayers, thereby causing matters to be confused and mixed up. If this happened it would not be known who was being truthful. Allah did this out of His kindness to His creation, His mercy upon His servants and His protection of His Mighty Book (the Qur'an). This is why the Jinns said,

وَأَنَّا لَمَسْنَا السَّمَآءَ فَوَجَدْنَـهَا مُلِئَتْ حَرَساً شَدِيداً وَشُهُباً \- وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَـعِدَ لِلسَّمْعِ فَمَن يَسْتَمِعِ الاٌّنَ يَجِدْ لَهُ شِهَاباً رَّصَداً

(And we have sought to reach the heaven; but found it filled with stern guards and flaming fires. And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush.) meaning, whoever would like to steal some information by listening, he will find a flaming fire waiting in ambush for him. It will not pass him or miss him, but it will wipe him out and destroy him completely.

وَأَنَّا لاَ نَدْرِى أَشَرٌّ أُرِيدَ بِمَن فِى الاٌّرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَداً

(And we know not whether evil is intended for those on earth, or whether their Lord intends for them guidance.) meaning, \`we do not know if this -- the matter which has occurred in the sky -- is intended for those who are in the earth or if their Lord intends some guidance for them.' They stated this in such a manner out of their etiquette in phrasing their speech, because they did not attribute the doing of evil to anyone and they attributed the good to Allah. Verily, it has been recorded in the Sahih,

«وَالشَّرُّ لَيْسَ إِلَيْك»

(And evil is not attributed to You (Allah).) It used to be that shooting stars (meteors) occurred before this, however it did not happen much, rather only occasionally. As was reported in the Hadith of Ibn \`Abbas when he said, "While we were sitting with the Messenger of Allah a shooting star flashed in the sky. So the Prophet said,

«مَا كُنْتُمْ تَقُولُونَ فِي هَذَا؟»

(What did you all used to say about this) We replied, "We used to say that a great person has been born and a great person has died." The Prophet said,

«لَيْسَ كَذَلِكَ، وَلَكِنَّ اللهَ إِذَا قَضَى الْأَمْرَ فِي السَّمَاء»

(This is not so, rather whenever Allah decrees a matter in the heaven...)" and then he went on to narrate the rest of the Hadith which we have already mentioned in its entirety in Surah Saba'. This is what caused them to seek the reason for this occurrence. So they set out searching in the east and the west. Then they found the Messenger of Allah reciting (the Qur'an) while leading his Companions in prayer. Thus, they knew that this Qur'an was the reason for the sky being guarded. Therefore, some among them believed in it and the others became more rebellious in their transgression. A discussion of this has preceded in a Hadith of Ibn \`Abbas concerning Allah's statement in Surat Al-Ahqaf,

وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَراً مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْءَانَ

(And (remember) when We sent towards you (Muhammad) a group of the Jinn (quietly) listening to the Qur'an.) (46:29) There is no doubt that when so many shooting stars began appearing in the sky, it horrified humans and Jinns alike. They were very disturbed and alarmed by it. They thought that it was the destruction of the world. As-Suddi said, "The sky was never guarded except if there was a Prophet in the earth or the religion of Allah was victorious and dominant in the earth." So the devils before the time of Muhammad had taken sitting stations for themselves in the heaven of this world and they would listen to the matters that occurred in the heaven. But when Allah sent Muhammad as a Prophet and Messenger, they were suddenly pelted one night (with the flaming, shooting stars). So the people of Ta'if were frightened because of this and they began to say, \`The dwellers of the sky have been destroyed.' This was because they saw the severe fires in the sky and the shooting flames. They began freeing their servants and abandoning their luxuries. So \`Abd Yalayl bin \`Amr bin \`Umayr said to them and he was referred to for judgement among them "Woe to you O people of Ta'if! Hold on to your wealth and look at these guiding stars in the sky.If you see them remaining in their place, then the dwellers of the sky have not been destroyed, rather this has happened because of Ibn Abi Kabshah (-- meaning Muhammad ). And if you look and see that you can no longer see these stars, then verily the dwellers of the sky have been destroyed." So, they looked and saw that the stars still remained, and thus, they kept their wealth. The devils also were frightened during that night. They went to Iblis and informed him of what happened to them. So he (Iblis) said, "Bring me a handful of dirt from every land so that I may smell it." So they brought it and he smelled it and said, "It is your friend in Makkah." Then he sent a group of seven Jinns to Makkah, and they found the Prophet of Allah standing in prayer in Al-Masjid Al-Haram while reciting the Qur'an. They drew near to him eager to hear the Qur'an, until their chests almost pressed against him. Then they accepted Islam and Allah revealed their matter to His Messenger . We have mentioned this chapter in its entirety in the first section of the Kitab As-Sirah with lengthy discussion. Allah knows best and unto Him is all praise and blessings.


ayah_text: And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in wait for him.

ayah_text_ar: وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَـٰعِدَ لِلسَّمْعِ ۖ فَمَن يَسْتَمِعِ ٱلْـَٔانَ يَجِدْ لَهُۥ شِهَابًا رَّصَدًا


ayah_text: And we do not know therefore whether evil is intended for those on earth or whether their Lord intends for them a right course.

ayah_text_ar: وَأَنَّا لَا نَدْرِىٓ أَشَرٌّ أُرِيدَ بِمَن فِى ٱلْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا


ayah_text: And among us are the righteous, and among us are others not so; we were of divided ways.

ayah_text_ar: وَأَنَّا مِنَّا ٱلصَّـٰلِحُونَ وَمِنَّا دُونَ ذَٰلِكَ ۖ كُنَّا طَرَآئِقَ قِدَدًا

ayah_tafsir:
## The Jinns testify that among Them there are Believers, Disbelievers, Misguided and Guided

Allah says that the Jinns said about themselves,

وَأَنَّا مِنَّا الصَّـلِحُونَ وَمِنَّا دُونَ ذَلِكَ

(There are among us some that are righteous, and some the contrary;) meaning, other than that.

كُنَّا طَرَآئِقَ قِدَداً

(We are groups having different ways.) meaning, on numerous differing paths and having different thoughts and opinions. Ibn \`Abbas, Mujahid and others have said,

كُنَّا طَرَآئِقَ قِدَداً

(We are groups having different ways.) "This means among us are believers and among us are disbelievers." Ahmad bin Sulayman An-Najjad reported in his (book of) Amali that he heard Al-A\`mash saying, "A Jinn came to us, so I said to him, \`What is the most beloved food to your kind' He replied, \`Rice.' So we brought them some rice and I saw the morsels being lifted but I did not see a hand lifting it. So I asked him, \`Do you have these desires (religious innovations) among your kind as we have among ours' He replied, \`Yes.' Then I said, \`Who are the Rafidah among you' He said, \`They are the worst of us."' I presented this chain of narration to our Shaykh, Al-Hafiz Abi Al-Hajjaj Al-Mizzi and he said its chain is authentic to Al-A\`mash.

## The Jinns confess to Allah's Perfect Power

Concerning Allah's statement,

وَأَنَّا ظَنَنَّآ أَن لَّن نُّعْجِزَ اللَّهَ فِى الاٌّرْضِ وَلَن نُّعْجِزَهُ هَرَباً

(And we think that we cannot escape Allah in the earth, nor can we escape Him by flight.) meaning, \`we know that the power of Allah is decisive over us and that we cannot escape Him in the earth. Even if we try to flee, we know that He has complete control over us and that none of us can escape Him.'

وَأَنَّا لَمَّا سَمِعْنَا الْهُدَى ءَامَنَّا بِهِ

(And indeed when we heard the Guidance, we believed therein,) They were proud of this, and it is something for them to be proud of, as well as a great honor for them and a good characteristic. Concerning their statement,

فَمَن يُؤْمِن بِرَبِّهِ فَلاَ يَخَافُ بَخْساً وَلاَ رَهَقاً

(and whosoever believes in his Lord shall have no fear, either of a decrease in the reward of his good deeds or an increase in the punishment for his sins.) Ibn \`Abbas, Qatadah and others said, "This means, he should not fear that the reward for his good deeds will be decreased or that he will be burdened with anything other than his sins." This is as Allah says,

فَلاَ يَخَافُ ظُلْماً وَلاَ هَضْماً

(Then he will have no fear of injustice, nor of any curtailment.) (20:112)

وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَـسِطُونَ

(And of us some are Muslims, and of us some are Al-Qasitun.) meaning, \`among us there is the Muslim and the Qasit.' The Qasit is he who behaves unjustly with the truth and deviates from it. This is the opposite of the Muqsit, the one who is just.

فَمَنْ أَسْلَمَ فَأُوْلَـئِكَ تَحَرَّوْاْ رَشَداً

(And whosoever has embraced Islam, then such have sought the right path.) meaning, they sought salvation for themselves.

وَأَمَّا الْقَـسِطُونَ فَكَانُواْ لِجَهَنَّمَ حَطَباً

(And as for the Qasitun, they shall be firewood for Hell.) meaning, fuel, for they will be used to kindle it (the Fire). Concerning Allah's statement,

وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ لاّسْقَيْنَـهُم مَّآءً غَدَقاً لِنَفْتِنَهُمْ فِيهِ

(If they had believed in Allah, and went on the way, We would surely have bestowed on them water in abundance. That We might try them thereby.) The commentators have differed over the explanation of this. There are two views concerning it. The First View That if the deviant ones would stand firmly upon the path of Islam, being just upon it and remaining upon it,

لاّسْقَيْنَـهُم مَّآءً غَدَقاً

(We would surely have bestowed on them water in abundance.) meaning, a lot. The intent behind this is to say that they would be given an abundance of sustenance. With this, the meaning of Allah's statement,

لِنَفْتِنَهُمْ فِيهِ

(That We might try them thereby.) is that, \`We will test them.' As Malik reported from Zayd bin Aslam, he said, "That We might try them - means, so that We may test them to see who will remain upon the guidance from those who will turn back to sin."

## Mentioning Those Who held this View

Al-\`Awfi reported similar to this from Ibn \`Abbas, and likewise said Mujahid, Sa\`id bin Jubayr, Sa\`id bin Al-Musayyib, \`Ata, As-Suddi, Muhammad bin Ka\`b Al-Qurazi, Qatadah and Ad-Dahhak. Muqatil said, "This Ayah was revealed about the disbelievers of the Quraysh when they were deprived of rain for seven years." The Second View

وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ

(If they had believed in Allah, and went on the way,) meaning, of misguidance.

لاّسْقَيْنَـهُم مَّآءً غَدَقاً

(We would surely have bestowed on them water in abundance.) meaning, \`then We would have increased their sustenance to allow a gradual respite.' As Allah says,

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

(So, when they forgot that with which they had been reminded, We opened for them the gates of everything, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them, and lo! They were plunged into destruction with deep regrets and sorrows. ) (6:44) Allah also says,

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

(Do they think that in wealth and children with which We expand them. We hasten unto them with good things. Nay, but they percieve not.) (23:55,56) This is the view of Abu Mijlaz and it agrees with the opinion of Ibn Humayd. For verily, he (Ibn Humayd) said concerning Allah's statement,

وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ

(If they had believed in Allah, and went on the way,) "This means the path of misguidance." Ibn Jarir and Ibn Abi Hatim both recorded this. Al-Baghawi also mentioned it from Ar-Rabi\` bin Anas, Zayd bin Aslam, Al-Kalbi and Ibn Kaysan. It seems that he (Al-Baghawi) took this position. And it is supported by Allah's saying, "That We might try them thereby." Concerning Allah's statement,

وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَاباً صَعَداً

(And whosoever turns away from the Reminder of his Lord, He will cause him to enter in a Sa\`ad torment.) meaning, a harsh, severe, agonizing and painful punishment. Ibn \`Abbas, Mujahid, \`Ikrimah, Qatadah and Ibn Zayd, all said,

عَذَاباً صَعَداً

(in a Sa\`ad torment.) "This means harsh having no relaxation in it." It has also been reported from Ibn \`Abbas that he said, "It is a mountain in Hell." It has been related from Sa\`id bin Jubayr that he said, "It is a well in Hell."


ayah_text: And we have become certain that we will never cause failure to Allah upon earth, nor can we escape Him by flight.

ayah_text_ar: وَأَنَّا ظَنَنَّآ أَن لَّن نُّعْجِزَ ٱللَّهَ فِى ٱلْأَرْضِ وَلَن نُّعْجِزَهُۥ هَرَبًا


ayah_text: And when we heard the guidance, we believed in it. And whoever believes in his Lord will not fear deprivation or burden.

ayah_text_ar: وَأَنَّا لَمَّا سَمِعْنَا ٱلْهُدَىٰٓ ءَامَنَّا بِهِۦ ۖ فَمَن يُؤْمِنۢ بِرَبِّهِۦ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا


ayah_text: And among us are Muslims in submission to Allah, and among us are the unjust. And whoever has become Muslim - those have sought out the right course.

ayah_text_ar: وَأَنَّا مِنَّا ٱلْمُسْلِمُونَ وَمِنَّا ٱلْقَـٰسِطُونَ ۖ فَمَنْ أَسْلَمَ فَأُو۟لَـٰٓئِكَ تَحَرَّوْا۟ رَشَدًا


ayah_text: But as for the unjust, they will be, for Hell, firewood.'

ayah_text_ar: وَأَمَّا ٱلْقَـٰسِطُونَ فَكَانُوا۟ لِجَهَنَّمَ حَطَبًا


ayah_text: And Allah revealed that if they had remained straight on the way, We would have given them abundant provision

ayah_text_ar: وَأَلَّوِ ٱسْتَقَـٰمُوا۟ عَلَى ٱلطَّرِيقَةِ لَأَسْقَيْنَـٰهُم مَّآءً غَدَقًا


ayah_text: So We might test them therein. And whoever turns away from the remembrance of his Lord He will put into arduous punishment.

ayah_text_ar: لِّنَفْتِنَهُمْ فِيهِ ۚ وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِۦ يَسْلُكْهُ عَذَابًا صَعَدًا


ayah_text: And He revealed that the masjids are for Allah, so do not invoke with Allah anyone.

ayah_text_ar: وَأَنَّ ٱلْمَسَـٰجِدَ لِلَّهِ فَلَا تَدْعُوا۟ مَعَ ٱللَّهِ أَحَدًا

ayah_tafsir:
## The Command to worship Allah Alone and shun Shirk

Allah commands His servants to single Him out alone for worship and that none should be supplicated to along with Him, nor should any partners be associated with Him. As Qatadah said concerning Allah's statement,

وَأَنَّ الْمَسَـجِدَ لِلَّهِ فَلاَ تَدْعُواْ مَعَ اللَّهِ أَحَداً

(And the Masjids are for Allah, so invoke not anyone along with Allah.) "Whenever the Jews and Christians used to enter their churches and synagogues, they would associate partners with Allah. Thus, Allah commanded His Prophet to tell them that they should single Him out alone for worship." Ibn Jarir recorded from Sa\`id bin Jubayr that he said concerning this verse,

وَأَنَّ الْمَسَـجِدَ لِلَّهِ فَلاَ تَدْعُواْ مَعَ اللَّهِ أَحَداً

(And the Masjids are for Allah, so invoke not anyone along with Allah.) "The Jinns said to the Prophet of Allah , \`How can we come to the Masjid while we are distant - meaning very far away - from you And how can we be present for the prayer while we are far away from you' So Allah revealed this Ayah,

وَأَنَّ الْمَسَـجِدَ لِلَّهِ فَلاَ تَدْعُواْ مَعَ اللَّهِ أَحَداً

(And the Masjids are for Allah, so invoke not anyone along with Allah.)" The Jinns crowding together to hear the Qur'an Allah said,

وَأَنَّهُ لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً

(And when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) Al-\`Awfi reported from Ibn \`Abbas, "When they heard the Prophet reciting the Qur'an they almost mounted on top of him due to their zeal. When they heard him reciting the Qur'an they drew very near to him. He was unaware of them until the messenger (i.e., Jibril) came to him and made him recite,

قُلْ أُوحِىَ إِلَىَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ

(Say: "It has been revealed to me that a group of Jinn listened.") (72:1) They were listening to the Qur'an." This is one opinion and it has been reported from Az-Zubayr bin Al-\`Awwam. Ibn Jarir recorded from Ibn \`Abbas that he said, "The Jinns said to their people,

لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً

(when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) )" This is the second view and it has also been reported from Sa\`id bin Jubayr. Al-Hasan said, "When the Messenger of Allah stood up and said none has the right to be worshipped except Allah, and he called the people to their Lord, the Arabs almost crowded over him together (against him)." Qatadah said concerning Allah's statement,

وَأَنَّهُ لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً

(when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) "Humans and Jinns both crowded together over this matter in order to extinguish it. However, Allah insisted upon helping it, supporting it and making it victorious over those who opposed it." This is the third view and it has also been reported from Ibn \`Abbas, Mujahid, Sa\`id bin Jubayr and Ibn Zayd. It was also the view preferred by Ibn Jarir. This view seems to be the most apparent meaning of the Ayah due to Allah's statement which follows it,

قُلْ إِنَّمَآ أَدْعُو رَبِّى وَلاَ أُشْرِكُ بِهِ أَحَداً

(Say: "I invoke only my Lord, and I associate none as partners along with Him.") meaning, when they harmed him, opposed him, denied him and stood against him in order to thwart the truth he came with, and to unite against him, the Messenger said to them

إِنَّمَآ أَدْعُو رَبِّى

(I invoke only my Lord,) meaning, \`I only worship my Lord alone, and He has no partners. I seek His help and I put my trust in Him.'

وَلاَ أُشْرِكُ بِهِ أَحَداً

(and I associate none as partners along with Him.)

## The Messenger does not have Power to harm or give Guidance

Concerning Allah's statement,

قُلْ إِنِّى لاَ أَمْلِكُ لَكُمْ ضَرّاً وَلاَ رَشَداً

(Say: "It is not in my power to cause you harm, or to bring you to the right path.") meaning, \`say: I am only a man like you all and I have received revelation. I am only a servant among the servants of Allah. I have no control over the affairs of your guidance or your misguidance. Rather all of these things are referred to Allah.' Then he (the Prophet) says about himself that no one can save him from Allah either. This means, \`if I disobey Allah, then no one would be able to rescue me from His punishment.'

وَلَنْ أَجِدَ مِن دُونِهِ مُلْتَحَداً

(and nor can I find refuge except in Him.) Mujahid, Qatadah and As-Suddi all said, "No place to escape to."

## It is only obligatory upon the Messenger to convey the Message

Concerning Allah's statement,

إِلاَّ بَلاَغاً مِّنَ اللَّهِ وَرِسَـلَـتِهِ

((Mine is) but conveyance from Allah and His Messages,) This is an exception related to the previous statement,

لَن يُجِيرَنِى مِنَ اللَّهِ أَحَدٌ

(None can protect me from Allah's punishment,) meaning, \`nothing can save me from Him and rescue me except my conveyance of the Message that He has obligated me to carry out.' This is as Allah says,

يَـأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ

(O Messenger! Proclaim which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind.) (5:67) Then Allah says,

وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَـلِدِينَ فِيهَآ أَبَداً

(and whosoever disobeys Allah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever.) meaning, \`I will convey unto you all the Messages of Allah, so whoever disobeys after that, then his reward will be the fire of Hell wherein he will abide forever.' This means, they will not be able to avoid it nor escape from it. Then Allah says,

حَتَّى إِذَا رَأَوْاْ مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِراً وَأَقَلُّ عَدَداً

(Till, when they see that which they are promised, then they will know who it is that is weaker concerning helpers and less important concerning numbers.) meaning, until these idolators from the Jinns and humans see what has been promised to them on the Day of Judgement. Then on that day, they will know who's helpers are weaker and fewer in number -- them or the believers who worship Allah alone. This means that the idolators have no helper at all and they are fewer in number than the soldiers of Allah.


ayah_text: And that when the Servant of Allah stood up supplicating Him, they almost became about him a compacted mass."

ayah_text_ar: وَأَنَّهُۥ لَمَّا قَامَ عَبْدُ ٱللَّهِ يَدْعُوهُ كَادُوا۟ يَكُونُونَ عَلَيْهِ لِبَدًا


ayah_text: Say, O Muhammad, "I only invoke my Lord and do not associate with Him anyone."

ayah_text_ar: قُلْ إِنَّمَآ أَدْعُوا۟ رَبِّى وَلَآ أُشْرِكُ بِهِۦٓ أَحَدًا


ayah_text: Say, "Indeed, I do not possess for you the power of harm or right direction."

ayah_text_ar: قُلْ إِنِّى لَآ أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا


ayah_text: Say, "Indeed, there will never protect me from Allah anyone if I should disobey, nor will I find in other than Him a refuge.

ayah_text_ar: قُلْ إِنِّى لَن يُجِيرَنِى مِنَ ٱللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِن دُونِهِۦ مُلْتَحَدًا


ayah_text: But I have for you only notification from Allah, and His messages." And whoever disobeys Allah and His Messenger - then indeed, for him is the fire of Hell; they will abide therein forever.

ayah_text_ar: إِلَّا بَلَـٰغًا مِّنَ ٱللَّهِ وَرِسَـٰلَـٰتِهِۦ ۚ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ لَهُۥ نَارَ جَهَنَّمَ خَـٰلِدِينَ فِيهَآ أَبَدًا


ayah_text: The disbelievers continue until, when they see that which they are promised, then they will know who is weaker in helpers and less in number.

ayah_text_ar: حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا


ayah_text: Say, "I do not know if what you are promised is near or if my Lord will grant for it a long period."

ayah_text_ar: قُلْ إِنْ أَدْرِىٓ أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُۥ رَبِّىٓ أَمَدًا

ayah_tafsir:
## The Messenger of Allah does not know when the Hour will be

Allah commands His Messenger to say to the people that he has no knowledge of when the Hour will be and he does not know whether its time is near or far.

قُلْ إِنْ أَدْرِى أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّى أَمَداً

(Say: "I know not whether which you are promised is near or whether my Lord will appoint for it a distant term.") meaning, a long period of time. In this noble Ayah is an evidence that the Hadith that many of the ignorant people often circulate, which says that the Prophet will not remain under the earth more than one thousand years (i.e., the Hour will be before that period) is a baseless lie. We have not seen it in any of the Books (of Hadith). Verily, the Messenger of Allah was asked about the time of the Hour and he would not respond. When Jibril appeared to him in the form of a bedouin Arab, one of the questions he asked the Prophet was, "O Muhammad! Tell me about the Hour" So the Prophet replied,

«مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِل»

(The one questioned about it knows no more than the questioner.) On another occasion when a bedouin Arab called out to the Prophet in a loud voice saying, "O Muhammad! When will be the Hour" The Prophet said,

«وَيْحَكَ إِنَّهَا كَائِنَةٌ، فَمَا أَعْدَدْتَ لَهَا؟»

(Woe unto you. Verily, it will occur so what have you prepared for it) The man replied, "I have not prepared much for it of prayers and fasting, but I love Allah and His Messenger." The Prophet then replied,

«فَأَنْتَ مَعَ مَنْ أَحْبَبْت»

(Then you will be with whomever you love.) Anas said, "The Muslims were not happier with anything like they were upon (hearing) this Hadith." Concerning Allah's statement,

عَـلِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَداً إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ

(The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger) This is similar to Allah's statement,

وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ

(And they will never compass any thing of His knowledge except that which He wills.) (2:255) Similarly, Allah says here that He knows the unseen and the seen and that no one of His creation can attain any of His knowledge except that which Allah allows him to have. Thus, Allah says,

عَـلِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَداً إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ

(The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger whom He has chosen,) This includes the angelic Messenger and the human Messenger. Then Allah says,

فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَداً

(and then He makes a band of watching guards to march before him and behind him.) meaning, He particularly gives him additional guardian angels who protect him by the command of Allah and they accompany him with that which is with him of Allah's revelation. Thus, Allah says,

لِّيَعْلَمَ أَن قَدْ أَبْلَغُواْ رِسَـلَـتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَى كُلَّ شَىْءٍ عَدَداً

(Till he knows that they have conveyed the Messages of their Lord. And He surrounds all that which is with them, and He keeps count of all things.) The pronoun \`he' which is in His statement,

لِيَعْلَمَ

(Till he knows) refers to the Prophet . Ibn Jarir recorded from Sa\`id bin Jubayr that he said concerning the Ayah,

عَـلِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَداً \- إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَداً

(The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger whom He has chosen, and then He makes a band of watching guards to march before him and behind him.) "These are four guardians among the angels along with Jibril,

لِيَعْلَمَ

(Till he knows) This means Muhammad ,

أَن قَدْ أَبْلَغُواْ رِسَـلَـتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَى كُلَّ شَىْءٍ عَدَداً

(that they have conveyed the Messages of their Lord. And He surrounds all that which is with them, and He keeps count of all things.)" This was recorded by Ibn Abi Hatim. It has also been reported by Ad-Dahhak, As-Suddi and Yazid bin Abi Habib. \`Abdur-Razzaq reported from Ma\`mar, from Qatadah,

لِّيَعْلَمَ أَن قَدْ أَبْلَغُواْ رِسَـلَـتِ رَبِّهِمْ

(Till he knows that they have conveyed the Messages of their Lord.) "So that the Prophet of Allah would know that the Messengers had conveyed their Messages from Allah and that the angels have protected them and defended them." This has also been reported by Sa\`id bin Abi \`Arubah from Qatadah, and Ibn Jarir preferred this interpretation. Al-Baghawi said, "Ya\`qub recited it as, (لِيُعْلَمَ) (in order to be known) this means, so that the people may know that the Messengers had conveyed the Message." It also could carry the meaning that the pronoun refers to Allah (i.e., So that He (Allah) may know). This opinion has been mentioned by Ibn Al-Jawzi in Zad Al-Masir. The meaning of this is that He protects His Messengers through His angels so that they will be able to convey His Messages. He protects what He reveals to them of revelation so that He will know that they have indeed conveyed the Messages of their Lord. This is like His statement,

وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِى كُنتَ عَلَيْهَآ إِلاَّ لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ

(And We made the Qiblah which you used to face, only that We know who followed the Messenger from those who would turn on their heels.) (2:143) Allah also said,

وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ ءَامَنُواْ وَلَيَعْلَمَنَّ الْمُنَـفِقِينَ

(Verily, Allah knows those who believe, and that He knows the hypocrites.) (29:11) It should be added to these examples that from Allah's knowledge is that He knows all things before they occur, and this is something definite and certain. Therefore, He says after this,

وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَى كُلَّ شَىْءٍ عَدَداً

(And He surrounds all that which is with them, and He keeps count of all things.) This is the end of the Tafsir of Surat Al-Jinn, and all praises and thanks are due to Allah.


ayah_text: He is Knower of the unseen, and He does not disclose His knowledge of the unseen to anyone

ayah_text_ar: عَـٰلِمُ ٱلْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِۦٓ أَحَدًا


ayah_text: Except whom He has approved of messengers, and indeed, He sends before each messenger and behind him observers

ayah_text_ar: إِلَّا مَنِ ٱرْتَضَىٰ مِن رَّسُولٍ فَإِنَّهُۥ يَسْلُكُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ رَصَدًا


ayah_text: That he may know that they have conveyed the messages of their Lord; and He has encompassed whatever is with them and has enumerated all things in number.

ayah_text_ar: لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا۟ رِسَـٰلَـٰتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَىْءٍ عَدَدًۢا