ayah_text: By the fig and the olive

ayah_text_ar: وَٱلتِّينِ وَٱلزَّيْتُونِ

ayah_tafsir:
## Which was revealed in Makkah

## The Recitation of Surat At-Tin in the Prayer while traveling

Malik and Shu\`bah narrated from \`Adi bin Thabit, who narrated that Al-Bara' bin \`Azib said, "The Prophet used to recite in one of his Rak\`ahs while traveling \`At-Tin waz-Zaytun' (Surat At-Tin), and I have never heard anyone with a nicer voice or recitation than him." The Group has recorded this Hadith in their books.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## The Explanation of At-Tin and what comes after it

Al-\`Awfi reported from Ibn \`Abbas that what is meant by At-Tin is the Masjid of Nuh that was built upon Mount Al-Judi. Mujahid said, "It is this fig that you have."

وَالزَّيْتُونِ

(By Az-Zaytun.) Ka\`b Al-Ahbar, Qatadah, Ibn Zayd and others have said, "It is the Masjid of Jerusalem (Bayt Al-Maqdis)." Mujahid and \`Ikrimah said, "It is this olive which you press (to extract the oil)."

وَطُورِ سِينِينَ

(By Tur Sinin.) Ka\`b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa."

وَهَـذَا الْبَلَدِ الاٌّمِينِ

(By this city of security.) meaning Makkah. This was said by Ibn \`Abbas, Mujahid, \`Ikrimah, Al-Hasan, Ibrahim An-Nakha\`i, Ibn Zayd and Ka\`b Al-Ahbar. There is no difference of opinion about this. Some of the Imams have said that these are three different places, and that Allah sent a Messenger to each of them from the Leading Messengers, who delivered the Great Codes of Law. The first place is that of the fig and the olive, which was Jerusalem, where Allah sent \`Isa bin Maryam. The second place is Mount Sinin, which is Mount Sinai where Allah spoke to Musa bin \`Imran. The third place is Makkah, and it is the city of security where whoever enters is safe. It is also the city in which Muhammad was sent. They have said that these three places are mentioned at the end of the Tawrah. The verse says, "Allah has come from Mount Sinai - meaning the one upon which Allah spoke to Musa bin \`Imran; and shined from Sa\`ir - meaning the mountain of Jerusalem from which Allah sent \`Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent \`Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent Muhammad ." Thus, He mentioned them in order to inform about them based upon their order of existence in time. This is why He swore by a noble place, then by a nobler place, and then by a place that is the nobler than both of them.

## Man becoming Lowly even though He was created in the Best Form

and the Result of that Allah says,

لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ

(Verily, We created man in the best form.) This is the subject being sworn about, and it is that Allah created man in the best image and form, standing upright with straight limbs that He beautified.

ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ

(Then We reduced him to the lowest of the low.) meaning, to the Hellfire. This was said by Mujahid, Abu Al-\`Aliyah, Al-Hasan, Ibn Zayd and others. Then after this attractiveness and beauty, their destination will be to the Hell-fire if they disobey Allah and belie the Messengers. This is why Allah says,

إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ

(Save those who believe and do righteous deeds.) Some have said,

ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ

(Then We reduced him to the lowest of the low.) "This means decrepit old age." This has been reported from Ibn \`Abbas and \`Ikrimah. \`Ikrimah even said, "Whoever gathers the Qur'an (i.e., he memorizes it all), then he will not be returned to decrepit old age." Ibn Jarir preferred this explanation. Even if this was the meaning, it would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. Thus, the meaning here is what we have already mentioned (i.e., the first view), which is similar to Allah's saying,

وَالْعَصْرِ \- إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ

(By Al-\`Asr. Verily man is in loss, except those who believe and perform righteous deeds.) (103:1-3) Concerning Allah's statement,

فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ

(Then they shall have a reward without end.) meaning, that will not end, as we have mentioned previously. Then Allah says,

فَمَا يُكَذِّبُكَ

(Then what causes you to deny) meaning, \`O Son of Adam!'

بَعْدُ بِالدِّينِ

(after this the Recompense) meaning, \`in the recompense that will take place in the Hereafter. For indeed you know the beginning, and you know that He Who is able to begin (the creation) is also able to repeat it which is easier. So what is it that makes you deny the final return in the Hereafter after you have known this' Then Allah says,

أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَـكِمِينَ

(Is not the Allah the best of judges) meaning, \`is He not the best of judges, Who does not oppress or do any injustice to anyone' And from His justice is that He will establish the Judgement, and He will give retribution to the person who was wronged in this life against whoever wronged him. This is the end of the Tafsir of Surat wat-Tin waz-Zaytun and all praise and thanks are due to Allah.

surah_name_english: At-Tin

surah_name_arab: التين

surah_meaning: The Fig


ayah_text: And by Mount Sinai

ayah_text_ar: وَطُورِ سِينِينَ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_revelation_place: Mecca

surah_type: meccan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: And by this secure city Makkah,

ayah_text_ar: وَهَـٰذَا ٱلْبَلَدِ ٱلْأَمِينِ


ayah_text: We have certainly created man in the best of stature;

ayah_text_ar: لَقَدْ خَلَقْنَا ٱلْإِنسَـٰنَ فِىٓ أَحْسَنِ تَقْوِيمٍ


ayah_text: Then We return him to the lowest of the low,

ayah_text_ar: ثُمَّ رَدَدْنَـٰهُ أَسْفَلَ سَـٰفِلِينَ


ayah_text: Except for those who believe and do righteous deeds, for they will have a reward uninterrupted.

ayah_text_ar: إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ


ayah_text: So what yet causes you to deny the Recompense?

ayah_text_ar: فَمَا يُكَذِّبُكَ بَعْدُ بِٱلدِّينِ


ayah_text: Is not Allah the most just of judges?

ayah_text_ar: أَلَيْسَ ٱللَّهُ بِأَحْكَمِ ٱلْحَـٰكِمِينَ


ayah_text: Recite in the name of your Lord who created -

ayah_text_ar: ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِى خَلَقَ

ayah_tafsir:
## Which was revealed in Makkah

## This was the First of the Qur'an revealed

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## The Beginning of the Prophethood of Muhammad and the First of the Qur'an revealed

Imam Ahmad recorded that \`A'ishah said: The first thing that began happening with the Messenger of Allah from the revelation was dreams that he would see in his sleep that would come true. He would not see any dream except that it would come true just like the (clearness of) the daybreak in the morning. Then seclusion became beloved to him. So, he used to go to the cave of Hira' and devote himself to worship there for a number of nights, and he would bring provisions for that. Then he would return to Khadijah and replenish his provisions for a similar number of nights. This continued until the revelation suddenly came to him while he was in the cave of Hira'. The angel came to him while he was in the cave and said, "Read!" The Messen- ger of Allah said,

«فَقُلْتُ: مَا أَنَا بِقَارِىء»

(I replied: "I am not one who reads.) Then he said, "So he (the angel) seized me and pressed me until I could no longer bear it. Then he released me and said: \`Read!' So I replied: \`I am not one who reads.' So, he pressed me a second time until I could no longer bear it. Then he released me and said:

اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ

(Read in the Name of your Lord who has created.) until he reached the Ayah,

مَا لَمْ يَعْلَمْ

(That which he knew not. )" So he returned with them (those Ayat) and with his heart trembling until he came (home) to Khadijah, and he said,

«زَمِّلُونِي زَمِّلُونِي»

(Wrap me up, wrap me up!) So they wrapped him up until his fear went away. After that he told Khadijah everything that had happened (and said),

«قَدْ خَشِيتُ عَلَى نَفْسِي»

(I fear that something may happen to me.) Khadijah replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your relatives, you speak the truth, you help the poor and the destitute, you serve your guests generously, and you help the deserving, calamity afflicted people." Khadijah then accompanied him to her cousin Waraqah bin Nawfal bin Asad bin \`Abdul-\`Uzza bin Qusay, who, during the period of ignorance became a Christian and used to scribe the Scriptures in Arabic. He would write from the Injil in Hebrew as much as Allah willed for him to write. He was an old man and had lost his eyesight. Khadijah said to him, "O my cousin! Listen to the story of your nephew." Waraqah asked, "O my nephew! What have you seen" Allah's Messenger described what he saw. Waraqah said, "This is An-Namus whom Allah had sent to Musa. I wish I was young and could live until the time when your people would drive you out." Allah's Messenger asked,

«أَوَ مُخْرِجِيَّ هُمْ؟»

(Will they drive me out) Waraqah replied in the affirmative and said, "Anyone who came with something similar to what you have brought, was treated with hostility and enmity; and if I should remain alive till that day then I would firmly support you." But Waraqah did not remain. He died and the revelation paused until Allah's Messenger became sad according to what we were told. Due to this grief he set out a number of times with the intent of throwing himself from the mountain tops. However, every time he would reach the peak of a mountain to throw himself from it, Jibril would appear to him and say, "O Muhammad! You are truly the Messenger of Allah!" Therefore, his worry would be eased, his soul would be settled and he would return (down from the mountain). Then, when the revelation did not come again for a long time, he set out as he had done before. So when he reached the peak of the mountain, Jibril appeared to him again and said to him the same as he had said before." This Hadith has been recorded in the Two Sahihs by way of Az-Zuhri. We have already discussed this Hadith's chain of narration, its text and its meanings at length in the beginning of our explanation of Sahih Al-Bukhari. Therefore, whoever would like to read it, it is researched there, and all praise and blessings are due to Allah. So the first thing that was revealed of the Qur'an were these noble and blessed Ayat. They are the first mercy that Allah bestowed upon His servants and the first bounty that Allah favored them with.

## The Honor and Nobility of Man is in His Knowledge

These Ayat inform of the beginning of man's creation from a dangling clot, and that out of Allah's generosity He taught man that which he did not know. Thus, Allah exalted him and honored him by giving him knowledge, and it is the dignity that the Father of Humanity, Adam, was distinguished with over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with the fingers. Thus, it may be intellectual, spoken and written. And while the last (written) necessitates the first two (intellectual and spoken), the reverse is not true. For this reason Allah says,

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

(Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) There is a narration that states, "Record knowledge by writing." There is also a saying which states, "Whoever acts according to what he knows, Allah will make him inherit knowledge that he did not know."

surah_name_english: Al-Alaq

surah_name_arab: العلق

surah_meaning: The Clot


ayah_text: Created man from a clinging substance.

ayah_text_ar: خَلَقَ ٱلْإِنسَـٰنَ مِنْ عَلَقٍ


ayah_text: Recite, and your Lord is the most Generous -

ayah_text_ar: ٱقْرَأْ وَرَبُّكَ ٱلْأَكْرَمُ


ayah_text: Who taught by the pen -

ayah_text_ar: ٱلَّذِى عَلَّمَ بِٱلْقَلَمِ


ayah_text: Taught man that which he knew not.

ayah_text_ar: عَلَّمَ ٱلْإِنسَـٰنَ مَا لَمْ يَعْلَمْ


ayah_text: No! But indeed, man transgresses

ayah_text_ar: كَلَّآ إِنَّ ٱلْإِنسَـٰنَ لَيَطْغَىٰٓ

ayah_tafsir:
## The Threat against Man's Transgression for the sake of Wealth

Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying,

إِنَّ إِلَى رَبِّكَ الرُّجْعَى

(Surely, unto your Lord is the return.) meaning, \`unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.'

## Scolding of Abu Jahl and the Threat of seizing Him

Then Allah says,

أَرَأَيْتَ الَّذِى يَنْهَى \- عَبْداً إِذَا صَلَّى

(Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka\`bah. Thus, Allah firstly admonished him with that which was better by saying,

أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى

(Have you seen if he is on the guidance.) meaning, \`do you think this man whom you are preventing is upon the straight path in his action, or

أَوْ أَمَرَ بِالتَّقْوَى

(Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says,

أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى

(Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening,

كَلاَّ لَئِن لَّمْ يَنتَهِ

(Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy,

لَنَسْفَعاً بِالنَّاصِيَةِ

(We will scorch his forehead.) meaning, \`indeed We will make it extremely black on the Day of Judgement.' Then He says,

نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ

(A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions.

فَلْيَدْعُ نَادِيَهُ

(Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them.

سَنَدْعُ الزَّبَانِيَةَ

(We will call out the guards of Hell!) \`And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn \`Abbas said, "Abu Jahl said, \`If I see Muhammad praying at the Ka\`bah, I will stomp on his neck.' So this reached the Prophet , who said,

«لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة»

(If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn \`Abbas with the following wording: "The Messenger of Allah was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, \`O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah became angry with him and reprimanded him. Then he said, \`O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed,

فَلْيَدْعُ نَادِيَهُ \- سَنَدْعُ الزَّبَانِيَةَ

(Then let him call upon his council. We will call out the guards of Hell!)" Ibn \`Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-\`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah said,

«لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا»

(If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not:

كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى

(Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith.

## Amusement for the Prophet

Then Allah says,

كَلاَّ لاَ تُطِعْهُ

(Nay! Do not obey him.) meaning, \`O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.'

وَاسْجُدْ وَاقْتَرِب

(Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah said,

«أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء»

(The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah used to prostrate when he recited

إِذَا السَّمَآءُ انشَقَّتْ

(When the heaven is split asunder.) (84:1) and

اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ

(Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-\`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.


ayah_text: Because he sees himself self-sufficient.

ayah_text_ar: أَن رَّءَاهُ ٱسْتَغْنَىٰٓ


ayah_text: Indeed, to your Lord is the return.

ayah_text_ar: إِنَّ إِلَىٰ رَبِّكَ ٱلرُّجْعَىٰٓ


ayah_text: Have you seen the one who forbids

ayah_text_ar: أَرَءَيْتَ ٱلَّذِى يَنْهَىٰ


ayah_text: A servant when he prays?

ayah_text_ar: عَبْدًا إِذَا صَلَّىٰٓ


ayah_text: Have you seen if he is upon guidance

ayah_text_ar: أَرَءَيْتَ إِن كَانَ عَلَى ٱلْهُدَىٰٓ


ayah_text: Or enjoins righteousness?

ayah_text_ar: أَوْ أَمَرَ بِٱلتَّقْوَىٰٓ


ayah_text: Have you seen if he denies and turns away -

ayah_text_ar: أَرَءَيْتَ إِن كَذَّبَ وَتَوَلَّىٰٓ


ayah_text: Does he not know that Allah sees?

ayah_text_ar: أَلَمْ يَعْلَم بِأَنَّ ٱللَّهَ يَرَىٰ


ayah_text: No! If he does not desist, We will surely drag him by the forelock -

ayah_text_ar: كَلَّا لَئِن لَّمْ يَنتَهِ لَنَسْفَعًۢا بِٱلنَّاصِيَةِ


ayah_text: A lying, sinning forelock.

ayah_text_ar: نَاصِيَةٍ كَـٰذِبَةٍ خَاطِئَةٍ


ayah_text: Then let him call his associates;

ayah_text_ar: فَلْيَدْعُ نَادِيَهُۥ


ayah_text: We will call the angels of Hell.

ayah_text_ar: سَنَدْعُ ٱلزَّبَانِيَةَ


ayah_text: No! Do not obey him. But prostrate and draw near to Allah.

ayah_text_ar: كَلَّا لَا تُطِعْهُ وَٱسْجُدْ وَٱقْتَرِب ۩


ayah_text: Indeed, We sent the Qur'an down during the Night of Decree.

ayah_text_ar: إِنَّآ أَنزَلْنَـٰهُ فِى لَيْلَةِ ٱلْقَدْرِ

ayah_tafsir:
## The Virtues of the Night of Al-Qadr (the Decree)

Allah informs that He sent the Qur'an down during the Night of Al-Qadr, and it is a blessed night about which Allah says,

إِنَّآ أَنزَلْنَـهُ فِى لَيْلَةٍ مُّبَـرَكَةٍ

(We sent it down on a blessed night.) (44:3) This is the Night of Al-Qadr and it occurs during the month of Ramadan. This is as Allah says,

شَهْرُ رَمَضَانَ الَّذِى أُنزِلَ فِيهِ الْقُرْآنُ

(The month of Ramadan in which was revealed the Qur'an.) (2:185) Ibn \`Abbas and others have said, "Allah sent the Qur'an down all at one time from the Preserved Tablet (Al-Lawh Al-Mahfuz) to the House of Might (Baytul-\`Izzah), which is in the heaven of this world. Then it came down in parts to the Messenger of Allah based upon the incidents that occurred over a period of twenty-three years." Then Allah magnified the status of the Night of Al-Qadr, which He chose for the revelation of the Mighty Qur'an, by His saying,

وَمَآ أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ \- لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

(And what will make you know what the Night of Al-Qadr is The Night of Al-Qadr is better than a thousand months.) Imam Ahmad recorded that Abu Hurayrah "When Ramadan would come, the Messenger of Allah would say,

«قَدْ جَاءَكُمْ شَهْرُ رَمَضَانَ، شَهْرٌ مُبَارَكٌ، افْتَرَضَ اللهُ عَلَيْكُمْ صِيَامَهُ، تُفْتَحُ فِيهِ أَبْوَابُ الْجَنَّةِ، وَتُغْلَقُ فِيهِ أَبْوَابُ الْجَحِيمِ، وَتُغَلُّ فِيهِ الشَّيَاطِينُ، فِيهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ، مَنْ حُرِمَ خَيْرَهَا فَقَدْ حُرِم»

(Verily, the month of Ramadan has come to you all. It is a blessed month, which Allah has obligated you all to fast. During it the gates of Paradise are opened, the gates of Hell are closed and the devils are shackled. In it there is a night that is better than one thousand months. Whoever is deprived of its good, then he has truly been deprived.)" An-Nasa'i recorded this same Hadith. Aside from the fact that worship during the Night of Al-Qadr is equivalent to worship performed for a period of one thousand months, it is also confirmed in the Two Sahihs from Abu Hurayrah that the Messenger of Allah said,

«مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِه»

(Whoever stands (in prayer) during the Night of Al-Qadr with faith and expecting reward (from Allah), he will be forgiven for his previous sins.)

## The Descent of the Angels and the Decree for Every Good during the Night of Al-Qadr

Allah says,

تَنَزَّلُ الْمَلَـئِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ

(Therein descend the angels and the Ruh by their Lord's permission with every matter.) meaning, the angels descend in abundance during the Night of Al-Qadr due to its abundant blessings. The angels descend with the descending of blessings and mercy, just as they descend when the Qur'an is recited, they surround the circles of Dhikr (remembrance of Allah) and they lower their wings with true respect for the student of knowledge. In reference to Ar-Ruh, it is said that here it means the angel Jibril. Therefore, the wording of the Ayah is a method of adding the name of the distinct object (in this case Jibril) separate from the general group (in this case the angels). Concerning Allah's statement,

مِّن كُلِّ أَمْرٍ

(with every matter.) Mujahid said, "Peace concerning every matter." Sa\`id bin Mansur said, \`Isa bin Yunus told us that Al-A\`mash narrated to them that Mujahid said concerning Allah's statement,

سَلَـمٌ هِىَ

(There is peace) "It is security in which Shaytan cannot do any evil or any harm." Qatadah and others have said, "The matters are determined during it, and the times of death and provisions are measured out (i.e., decided) during it." Allah says,

فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ

(Therein is decreed every matter of decree.) (44:4) Then Allah says,

سَلَـمٌ هِىَ حَتَّى مَطْلَعِ الْفَجْرِ

(There is peace until the appearance of dawn.) Sa\`id bin Mansur said, "Hushaym narrated to us on the authority of Abu Ishaq, who narrated that Ash-Sha\`bi said concerning Allah's statement,

تَنَزَّلُ الْمَلَـئِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ

\- سَلَـمٌ هِىَ حَتَّى مَطْلَعِ الْفَجْرِ

(With every matter, there is a peace until the appearance of dawn.) \`The angels giving the greetings of peace during the Night of Al-Qadr to the people in the Masjids until the coming of Fajr (dawn)."' Qatadah and Ibn Zayd both said concerning Allah's statement,

سَلَـمٌ هِىَ

(There is peace.) "This means all of it is good and there is no evil in it until the coming of Fajr (dawn)."

## Specifying the Night of Decree and its Signs

This is supported by what Imam Ahmad recorded from \`Ubadah bin As-Samit that the Messenger of Allah said,

«لَيْلَةُ الْقَدْرِ فِي الْعَشْرِ الْبَوَاقِي، مَنْ قَامَهُنَّ ابْتِغَاءَ حِسْبَتِهِنَّ فَإِنَّ اللهَ يَغْفِرُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ، وَهِيَ لَيْلَةُ وِتْرٍ: تِسْعٍ أَوْ سَبْعٍ أَوْ خَامِسَةٍ أَوْ ثَالِثَةٍ أَوْ آخِرِ لَيْلَة»

(The Night of Al-Qadr occurs during the last ten (nights). Whoever stands for them (in prayer) seeking their reward, then indeed Allah will forgive his previous sins and his latter sins. It is an odd night: the ninth, or the seventh, or the fifth, or the third or the last night (of Ramadan).) The Messenger of Allah also said,

«إِنَّ أَمَارَةَ لَيْلَةِ الْقَدْرِ أَنَّهَا صَافِيَةٌ بَلْجَةٌ، كَأَنَّ فِيهَا قَمَرًا سَاطِعًا، سَاكِنَةٌ سَاجِيَةٌ، لَا بَرْدَ فِيهَا وَلَا حَرَّ، وَلَا يَحِلُّ لِكَوْكَبٍ يُرْمَى بِهِ فِيهَا حَتْى يُصْبِحَ، وَإِنَّ أَمَارَتَهَا أَنَّ الشَّمْسَ صَبِيحَتَهَا تَخْرُجُ مُسْتَوِيَةً لَيْسَ لَهَا شُعَاعٌ، مِثْلَ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَلَا يَحِلُّ لِلشَّيْطَانِ أَنْ يَخْرُجَ مَعَهَا يَوْمَئِذ»

(Verily, the sign of the Night of Al-Qadr is that it is pure and glowing as if there were a bright, tranquil, calm moon during it. It is not cold, nor is it hot, and no shooting star is permitted until morning. Its sign is that the sun appears on the morning following it smooth having no rays on it, just like the moon on a full moon night. Shaytan is not allowed to come out with it (the sun) on that day.) This chain of narration is good. In its text there is some oddities and in some of its wordings there are things that are objectionable. Abu Dawud mentioned a section in his Sunan that he titled, "Chapter: Clarification that the Night of Al-Qadr occurs during every Ramadan." Then he recorded that \`Abdullah bin \`Umar said, "The Messenger of Allah was asked about the Night of Al-Qadr while I was listening and he said,

«هِيَ فِي كُلِّ رَمَضَان»

(It occurs during every Ramadan.)" The men of this chain of narration are all reliable, but Abu Dawud said that Shu\`bah and Sufyan both narrated it from Ishaq and they both considered it to be a statement of the Companion (Ibn \`Umar, and thus not the statement of the Prophet ). It has been reported that Abu Sa\`id Al-Khudri said, "The Messenger of Allah performed I\`tikaf during the first ten nights of Ramadan and we performed I\`tikaf with him. Then Jibril came to him and said, \`That which you are seeking is in front of you.' So the Prophet performed I\`tikaf during the middle ten days of Ramadan and we also performed I\`tikaf with him. Then Jibril came to him and said; \`That which you are seeking is ahead of you.' So the Prophet stood up and gave a sermon on the morning of the twentieth of Ramadan and he said,

«مَنْ كَانَ اعْتَكَفَ مَعِيَ فَلْيَرْجِعْ فَإِنِّي رَأَيْتُ لَيْلَةَ الْقَدْرِ، وَإِنِّي أُنْسِيتُهَا، وَإِنَّهَا فِي الْعَشْرِ الْأَوَاخِرِ فِي وِتْرٍ، وَإِنِّي رَأَيْتُ كَأَنِّي أَسْجُدُ فِي طِينٍ وَمَاء»

(Whoever performed I\`tikaf with me, let him come back (for I\`tikaf again), for verily I saw the Night of Al-Qadr, and I was caused to forget it, and indeed it is during the last ten (nights). It is during an odd night and I saw myself as if I were prostrating in mud and water.) The roof of the Masjid was made of dried palm-tree leaves and we did not see anything (i.e., clouds) in the sky. But then a patch of wind-driven clouds came and it rained. So the Prophet lead us in prayer until we saw the traces of mud and water on the forehead of the Messenger of Allah , which confirmed his dream." In one narration it adds that this occurred on the morning of the twenty-first night (meaning the next morning). They both (Al-Bukhari and Muslim) recorded it in the Two Sahihs. Ash-Shafi\`i said, "This Hadith is the most authentic of what has been reported." It has also been said that it is on the twenty-third night due to a Hadith narrated from \`Abdullah bin Unays in Sahih Muslim. It has also been said that it is on the twenty-fifth night due to what Al-Bukhari recorded from Ibn \`Abbas that the Messenger of Allah said,

«الْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى»

(Seek it in the last ten (nights) of Ramadan. In the ninth it still remains, in the seventh it still remains, in the fifth it still remains.) Many have explained this Hadith to refer to the odd nights, and this is the most apparent and most popular explanation. It has also been said that it occurs on the twenty-seventh night because of what Muslim recorded in his Sahih from Ubay bin Ka\`b that the Messenger of Allah mentioned that it was on the twenty-seventh night. Imam Ahmad recorded from Zirr that he asked Ubayy bin Ka\`b, "O Abu Al-Mundhir! Verily, your brother Ibn Mas\`ud says whoever stands for prayer (at night) the entire year, will catch the Night of Al-Qadr." He (Ubayy) said, "May Allah have mercy upon him. Indeed he knows that it is during the month of Ramadan and that it is the twenty-seventh night." Then he swore by Allah. Zirr then said, "How do you know that" Ubayy replied, "By a sign or an indication that he (the Prophet ) informed us of. It rises that next day having no rays on it -- meaning the sun." Muslim has also recorded it. It has been said that it is the night of the twenty-ninth. Imam Ahmad bin Hanbal recorded from \`Ubadah bin As-Samit that he asked the Messenger of Allah about the Night of Decree and he replied,

«فِي رَمَضَانَ فَالْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ، فَإِنَّهَا فِي وِتْرٍ إِحْدَى وَعِشْرِينَ، أَوْ ثَلَاثٍ وَعِشْرِينَ، أَوْ خَمْسٍ وَعِشْرِينَ، أَوْ سَبْعٍ وَعِشْرِينَ، أَوْ تِسْعٍ وَعِشْرِينَ، أَوْ فِي آخِرِ لَيْلَة»

(Seek it in Ramadan in the last ten nights. For verily, it is during the odd nights, the twenty-first, or the twenty-third, or the twenty-fifth, or the twenty-seventh, or the twenty-ninth, or during the last night.) Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah said about the Night of Al-Qadr,

«إِنَّهَا لَيْلَةُ سَابِعَةٍ أَوْ تَاسِعَةٍ وَعِشْرِينَ، وَإِنَّ الْمَلَائِكَةَ تِلْكَ اللَّيْلَةَ فِي الْأَرْضِ أَكْثَرُ مِنْ عَدَدِ الْحَصَى»

(Verily, it is during the twenty-seventh or the twenty-ninth night. And verily, the angels who are on the earth during that night are more numerous than the number of pebbles.) Ahmad was alone in recording this Hadith and there is nothing wrong with its chain of narration. At-Tirmidhi recorded from Abu Qilabah that he said, "The Night of Al-Qadr moves around (i.e., from year to year) throughout the last ten nights." This view that At-Tirmidhi mentions from Abu Qilabah has also been recorded by Malik, Ath-Thawri, Ahmad bin Hanbal, Ishaq bin Rahuyah, Abu Thawr, Al-Muzani, Abu Bakr bin Khuzaymah and others. It has also been related from Ash-Shafi\`i, and Al-Qadi reported it from him, and this is most likely. And Allah knows best.

## Supplication during the Night of Decree

It is recommended to supplicate often during all times, especially during the month of Ramadan, in the last ten nights, and during the odd nights of it even more so. It is recommended that one say the following supplication a lot: "O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me." This is due to what Imam Ahmad recorded from \`A'ishah, that she said, "O Messenger of Allah! If I find the Night of Al-Qadr what should I say" He replied,

«قُولِي: اللْهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي»

(Say: "O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me.") At-Tirmidhi, An-Nasa'i and Ibn Majah have all recorded this Hadith. At-Tirmidhi said, "This Hadith is Hasan Sahih." Al-Hakim recorded it in his Mustadrak (with a different chain of narration) and he said that it is authentic according to the criteria of the two Shaykhs (Al-Bukhari and Muslim). An-Nasa'i also recorded it. This is the end of the Tafsir of Surah Laylat Al-Qadr, and all praise and blessings are due to Allah.

surah_name_english: Al-Qadr

surah_name_arab: القدر

surah_meaning: The Power


ayah_text: And what can make you know what is the Night of Decree?

ayah_text_ar: وَمَآ أَدْرَىٰكَ مَا لَيْلَةُ ٱلْقَدْرِ


ayah_text: The Night of Decree is better than a thousand months.

ayah_text_ar: لَيْلَةُ ٱلْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ


ayah_text: The angels and the Spirit descend therein by permission of their Lord for every matter.

ayah_text_ar: تَنَزَّلُ ٱلْمَلَـٰٓئِكَةُ وَٱلرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ


ayah_text: Peace it is until the emergence of dawn.

ayah_text_ar: سَلَـٰمٌ هِىَ حَتَّىٰ مَطْلَعِ ٱلْفَجْرِ


ayah_text: Those who disbelieved among the People of the Scripture and the polytheists were not to be parted from misbelief until there came to them clear evidence -

ayah_text_ar: لَمْ يَكُنِ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَـٰبِ وَٱلْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ ٱلْبَيِّنَةُ

ayah_tafsir:
## Which was revealed in Madina

## The Messenger of Allah recited this Surah to Ubayy

Imam Ahmad recorded from Anas bin Malik that the Messenger of Allah said to Ubayy bin Ka\`b,

«إِنَّ اللهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ»

لَمْ يَكُنِ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ

(Verily, Allah has commanded me to recite to you (Those who disbelieve from among the People of the Scripture.)) Ubayy said, "He (Allah) mentioned me by name to you" The Prophet replied,

«نَعَم»

(Yes.) So he (Ubayy) cried. Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i all recorded this Hadith from Shu\`bah.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Mentioning the Situation of the Disbelievers among the People of the Scripture and the Idolators

As for the People of the Scripture, they are the Jews and the Christians, and the idolators are the worshippers of idols and fire among the Arabs and the non-Arabs. Mujahid said, they are not going

مُنفَكِّينَ

(to leave) "Meaning, they will not be finished until the truth becomes clear to them." Qatadah also said the same thing.

حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ

(until there came to them the Bayyinah.) meaning, this Qur'an. This is why Allah says,

لَمْ يَكُنِ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ

(Those who disbelieve from among the People of the Scripture and idolators, were not going to leave until there came to them the Bayyinah.) Then He explains what the Bayyinah is by His saying,

رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفاً مُّطَهَّرَةً

(A Messenger from Allah, reciting purified pages.) meaning, Muhammad and the Magnificent Qur'an he recites, which is written down among the most high gathering in purified pages. This is similar to Allah's statement,

فَى صُحُفٍ مُّكَرَّمَةٍ \- مَّرْفُوعَةٍ مُّطَهَّرَةٍ \- بِأَيْدِى سَفَرَةٍ \- كِرَامٍ بَرَرَةٍ

(In Records held in honor. Exalted, purified, in the hands of scribes (angels). Honorable and obedient.) (80:13-16) Then Allah says,

فِيهَا كُتُبٌ قَيِّمَةٌ

(Wherein are upright Books.) Ibn Jarir said, "Meaning in the purified pages are Books from Allah that are upright, just and straight. They have no mistakes in them because they are from Allah, the Mighty and Majestic."

## The Differing only occurred after the Knowledge came

Allah says,

وَمَا تَفَرَّقَ الَّذِينَ أُوتُواْ الْكِتَـبَ إِلاَّ مِن بَعْدِ مَا جَآءَتْهُمُ الْبَيِّنَةُ

(And the People of the Scripture differed not until after there came to them the Bayyinah.) This is similar to Allah's statement,

وَلاَ تَكُونُواْ كَالَّذِينَ تَفَرَّقُواْ وَاخْتَلَفُواْ مِن بَعْدِ مَا جَآءَهُمُ الْبَيِّنَـتُ وَأُوْلَـئِكَ لَهُمْ عَذَابٌ عَظِيمٌ

(And be not as those who divided and differed among themselves after the Bayyinat came to them. It is they for whom there is an awful torment.) (3:105) This refers to the people of those divinely revealed Scriptures that were sent down to the nations that were before us. After Allah established the proofs and evidences against them, they divided and differed concerning that which Allah had intended in their Scriptures, and they had many differences. This is like what has been reported in a Hadith that has many routes of transmission,

«إِنَّ الْيَهُودَ اخْتَلَفُوا عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً، وَإِنَّ النَّصَارَى اخْتَلَفُوا عَلى ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً، وَسَتَفْتَرِقُ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً، كُلُّهَا فِي النَّارِ إِلَّا وَاحِدَة»

(Verily, the Jews differed until they became seventy-one sects. And verily, the Christians differed until they became seventy-two sects. And this Ummah will divide into seventy-three sects, and all of them will be in the Fire except one.) They said, "Who are they, O Messenger of Allah" He replied,

«مَا أَنَا عَلَيْهِ وَأَصْحَابِي»

((Those who are upon) what I and my Companions are upon.)

## The Command of Allah was merely that They make their Religion solely for Him

Allah says,

وَمَآ أُمِرُواْ إِلاَّ لِيَعْبُدُواْ اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ

(And they were commanded not, but that they should worship Allah, making religion purely for Him alone,) This is similar to Allah's statement,

وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ

(And We did not send any Messenger before you but We revealed to him: La ilaha illa Ana.) (21:25) Thus, Allah says,

حُنَفَآءَ

(Hunafa') meaning, avoiding Shirk and being truly devout to Tawhid. This is like Allah's statement,

وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ

(And Verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid the Taghut (false deities).") (16:36) A discussion of the word Hanif has already been mentioned previously and in Surat Al-An\`am, so there is no need to repeat it here.

وَيُقِيمُواْ الصَّلَوةَ

(and perform Salah) And this is the best of the physical forms of worship.

وَيُؤْتُواْ الزَّكَوةَ

(and give Zakah,) This is doing good to the poor and the needy.

وَذَلِكَ دِينُ القَيِّمَةِ

(and that is the right religion.) meaning, the upright and just religion, or the nation that is straight and balanced.

surah_name_english: Al-Bayyina

surah_name_arab: البينة

surah_revelation_place: Madinah

surah_meaning: The Clear Proof

surah_type: medinan


ayah_text: A Messenger from Allah, reciting purified scriptures

ayah_text_ar: رَسُولٌ مِّنَ ٱللَّهِ يَتْلُوا۟ صُحُفًا مُّطَهَّرَةً


ayah_text: Within which are correct writings.

ayah_text_ar: فِيهَا كُتُبٌ قَيِّمَةٌ


ayah_text: Nor did those who were given the Scripture become divided until after there had come to them clear evidence.

ayah_text_ar: وَمَا تَفَرَّقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ إِلَّا مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَةُ


ayah_text: And they were not commanded except to worship Allah, being sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion.

ayah_text_ar: وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُوا۟ ٱلصَّلَوٰةَ وَيُؤْتُوا۟ ٱلزَّكَوٰةَ ۚ وَذَٰلِكَ دِينُ ٱلْقَيِّمَةِ


ayah_text: Indeed, they who disbelieved among the People of the Scripture and the polytheists will be in the fire of Hell, abiding eternally therein. Those are the worst of creatures.

ayah_text_ar: إِنَّ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَـٰبِ وَٱلْمُشْرِكِينَ فِى نَارِ جَهَنَّمَ خَـٰلِدِينَ فِيهَآ ۚ أُو۟لَـٰٓئِكَ هُمْ شَرُّ ٱلْبَرِيَّةِ

ayah_tafsir:
## Mentioning the Worse and Best of Creation and Their Recompense

Allah informs of what will happen to the wicked disbelievers among the People of the Scripture and the idolators who oppose the Allah's divinely revealed Books and the Prophets whom He sent. He says that they will be in the fire of Hell on the Day of Judgement and they will abide therein forever. This means that they will remain in it and they will have no way out of it and they will not cease being in it.

أَوْلَـئِكَ هُمْ شَرُّ الْبَرِيَّةِ

(They are the worst of creatures.) meaning, they are the worst creation that Allah has fashioned and created. Then Allah informs about the situation of the righteous people who believed in their hearts and performed righteous deeds with their bodies. He says that they are the best of creation. Abu Hurayrah and a group of the scholars have used this Ayah as a proof that the believers have a status among the creatures that is better than the angels. This is because Allah says,

أُوْلَـئِكَ هُمْ خَيْرُ الْبَرِيَّةِ

(They are the best of creatures.) Then Allah says,

جَزَآؤُهُمْ عِندَ رَبِّهِمْ

(Their reward with their Lord) meaning, on the Day of Judgement.

جَنَّـتُ عَدْنٍ تَجْرِى مِنْ تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَآ أَبَداً

(is Eternal Gardens underneath which rivers flow. They will abide therein forever,) meaning, having no end, no break and no conclusion.

رِّضِىَ اللَّهُ عَنْهُمْ وَرَضُواْ عَنْهُ

(Allah will be pleased with them, and they well-pleased with Him.) The condition of Him being pleased with them is more illustri- ous than all of the everlasting delights that they will be given.

وَرَضُواْ عَنْهُ

(and they well-pleased with Him.) Due to the comprehensive favors He has given them. Then Allah says,

ذَلِكَ لِمَنْ خَشِىَ رَبَّهُ

(That is for him who fears his Lord.) meaning, this is the reward that will be attained by those who revere Allah and fear Him as He deserves to be feared. This is the person who worships Allah as if he sees Him, and he knows that even though he does not see Him, indeed Allah sees him. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah said,

«أَلَا أُخْبِرُكُمْ بِخَيْرِ الْبَرِيَّةِ؟»

(Shall I not inform you of the best of creation) They said, "Of course, O Messenger of Allah!" He said,

«رَجُلٌ آخِذٌ بِعِنَانِ فَرَسِهِ فِي سَبِيلِ اللهِ، كُلَّمَا كَانَتْ هَيْعَةٌ اسْتَوَى عَلَيْهِ. أَلَا أُخْبِرُكُمْ بِخَيْرِ الْبَرِيَّة»

(A man who takes the reins of his horse in the way of Allah, and whenever there is a fearful cry from the enemy, he climbs upon it. Shall I not inform you of the best of creation) They said, "Of course, O Messenger of Allah!" He said,

«رَجُلٌ فِي ثُلَّةٍ مِنْ غَنَمِهِ، يُقِيمُ الصَّلَاةَ وَيُؤْتِي الزَّكَاةَ. أَلَا أُخْبِرُكُمْ بِشَرِّ الْبَرِيَّةِ؟»

(A man who has a flock of sheep and he establishes the prayer and gives the obligatory charity. Shall I not inform you of the worst of creation) They said, "Of course." He said,

«الَّذِي يُسْأَلُ بِاللهِ وَلَا يُعْطِي بِه»

(The person who is asked by Allah and he does not give by Him.) This is the end of the Tafsir of Surat Lam Yakun (Al-Bayyinah), and all praise and thanks are due to Allah.


ayah_text: Indeed, they who have believed and done righteous deeds - those are the best of creatures.

ayah_text_ar: إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ أُو۟لَـٰٓئِكَ هُمْ خَيْرُ ٱلْبَرِيَّةِ


ayah_text: Their reward with Allah will be gardens of perpetual residence beneath which rivers flow, wherein they will abide forever, Allah being pleased with them and they with Him. That is for whoever has feared his Lord.

ayah_text_ar: جَزَآؤُهُمْ عِندَ رَبِّهِمْ جَنَّـٰتُ عَدْنٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَآ أَبَدًا ۖ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ ذَٰلِكَ لِمَنْ خَشِىَ رَبَّهُۥ


ayah_text: When the earth is shaken with its final earthquake

ayah_text_ar: إِذَا زُلْزِلَتِ ٱلْأَرْضُ زِلْزَالَهَا

ayah_tafsir:
## Which was revealed in Madina

## The Virtues of Surat Az-Zalzalah

Imam Ahmad recorded from \`Abdullah bin \`Amr that he said, "A man came to the Messenger of Allah and said, \`Teach me what to recite, O Messenger of Allah!' The Prophet said,

«اقْرَأْ ثَلَاثًا مِنْ ذَوَاتِ الر»

(Recite three from those which begin with the letters Alif, Lam, Ra') The man then said to him, \`I have become old in age, my heart has hardened and my tongue has become harsh.' The Prophet said,

«فَاقْرَأْ مِنْ ذَوَاتِ حم»

(Then recite from those which begin with the letters Ha-Mim.) The man said the same thing as he had said before, so the Prophet said,

«اقْرَأْ ثَلَاثًا مِنَ الْمُسَبِّحَات»

(Recite three from the Musabbihat.) The man again said the same thing as he had said before. Then the man said, \`Rather give me something to recite that is comprehensive (of all of these), O Messenger of Allah.' So the Prophet told him to recite

إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا

(When the earth quakes with its Zilzal.) Then when he (the Prophet ) finished reciting the Surah to him the man said, \`By He Who has sent you you with the truth as a Prophet, I will never add anything else to it.' Then the man turned away and left, and the Prophet said,

«أَفْلَحَ الرُّوَيْجِلُ، أَفْلَحَ الرُّوَيْجِل»

(The little man has been successful, the little man has been successful.) Then the Prophet said,

«عَلَيَّ بِه»

(Bring him back to me.) So the man came to him and the Prophet said to him,

«أُمِرْتُ بِيَوْمِ الْأَضْحَى جَعَلَهُ اللهُ عِيدًا لِهَذِهِ الْأُمَّة»

(I have also been commanded to celebrate \`Id Al-Adha, which Allah has made a celebration for this Ummah.) The man said \`What do you think if I am only able to acquire a borrowed milking she-camel -- should I slaughter it' The Prophet said,

«لَا، وَلَكِنَّكَ تَأْخُذُ مِنْ شَعْرِكَ وَتُقَلِّمُ أَظَافِرَكَ وَتَقُصُّ شَارِبَكَ وَتَحْلِقُ عَانَتَكَ فَذَاكَ تَمَامُ أُضْحِيَّتِكَ عِنْدَ اللهِ عَزَّ وَجَل»

(No. But you should cut your hair, clip your nails, trim your mustache, shave your pubic area and that will be the completion of your sacrifice with Allah, the Mighty and Majestic.)" Abu Dawud and An-Nasa'i recorded this (Hadith.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## The Day of Judgement what will take place during it, the Condition of the Earth and Condition of ppl

Ibn \`Abbas said,

إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا

(When the earth quakes with its Zilzal.) "This means that it will move from beneath it."

وَأَخْرَجَتِ الأَرْضُ أَثْقَالَهَا

(And when the earth throws out its burdens.) meaning, it will throw forth that which is in it of the dead. More than one of the Salaf have said this and it is similar to Allah's statement,

يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ

(O mankind! Have Taqwa of your Lord! Verily, the earthquake (Zalzalah) of the Hour is a terrible thing.) (22:1) This is also similar to His saying,

وَإِذَا الاٌّرْضُ مُدَّتْ \- وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ

(And when the earth is stretched forth, and has cast out all that was in it and became empty.) (84:3-4) Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah said,

«تُلْقِي الْأَرْضُ أَفْلَاذَ كَبِدِهَا أَمْثَالَ الْأُسْطُوَانِ مِنَ الذَّهَبِ وَالْفِضَّةِ، فَيَجِيءُ الْقَاتِلُ فَيَقُولُ فِي هَذَا قَتَلْتُ، وَيَجِيءُ الْقَاطِعُ فَيَقُولُ فِي هَذَا قَطَعْتُ رَحِمِي،وَيَجِيءُ السَّارِقُ فَيَقُولُ: فِي هَذَا قُطِعَتْ يَدِي، ثُمَّ يَدَعُونَهُ فَلَا يَأْخُذُونَ مِنْهُ شَيْئًا»

(The earth will throw out the pieces of its liver (its contents). Gold and silver will come out like columns. A murderer will come and say, \`I killed for this' The one who broke the ties of kinship will say, \`For this I severed the ties of kinship' The thief will say, \`For this I got my hands amputated' Then they will leave it there and no one will take anything from it.)" Then Allah says,

وَقَالَ الإِنسَـنُ مَا لَهَا

(And man will say: "What is the matter with it") meaning, he will be baffled by its situation after it used to be stable, settled and firm, and he used to be settled upon its surface. This refers to the alteration of the state of things and the earth moving and shaking. There will come to it inescapable quaking that Allah prepared for it. Then it will throw out its dead people -- from the first to the last generations. At that time the people will be baffled by the events and the earth changing into other than the earth, and the heavens as well. Then they will be presented before Allah, the One, the Irresistible. Concerning Allah's statement,

يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا

(That Day it will declare its information.) meaning, it will speak of what the people did upon its surface. Imam Ahmad, At-Tirmidhi and Abu \`Abdur-Rahman An-Nasa'i all recorded a Hadith from Abu Hurayrah -- and in the wording of An-Nasa'i's version it states -- that he said, "The Messenger of Allah recited this Ayah,

يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا

(That Day it will declare its information.) Then he said,

«أَتَدْرُونَ مَا أَخْبَارُهَا؟»

(Do you know what is its information) They said, \`Allah and His Messenger know best.' He said,

«فَإِنَّ أَخْبَارَهَا أَنْ تَشْهَدَ عَلَى كُلِّ عَبْدٍ وَأَمَةٍ بِمَا عَمِلَ عَلَى ظَهْرِهَا أَنْ تَقُولَ: عَمِلَ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا، فَهَذِهِ أَخْبَارُهَا»

(Verily, its information is that it will testify against every male and female servant, about what they did upon its surface. It will say that he did such and such on such and such day. So this is its information.)" Then At-Tirmidhi said, "This Hadith is Sahih Gharib." Concerning Allah's statement,

بِأَنَّ رَبَّكَ أَوْحَى لَهَا

(Because your Lord will inspire it.) It is apparent that the implied meaning here is that He will permit it (the earth). Shabib bin Bishr narrated from \`Ikrimah that Ibn \`Abbas said,

يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا

(That Day it will declare its information.) "Its Lord will say to it, \`Speak.' So it will speak." Mujahid commented (on "inspire it"), " He commands it (i.e., to speak). " Al-Qurazi said, "He will command it to separate from them." Then Allah says,

يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتاً

(That Day mankind will proceed in scattered groups (Ashtat)) meaning, they will return from the station of the Judgement in separate groups. This means that they will be divided into types and categories: between those who are miserable and those who are happy, and those who are commanded to go to Paradise and those who are commanded to go to the Hellfire. As-Suddi said, "Ashtat means sects." Allah said,

لِّيُرَوْاْ أَعْمَـلَهُمْ

(that they may be shown their deeds.) meaning, so that they may act and be rewarded for what they did in this life of good and evil.

## The Recompense for Every Minute Deed Therefore

Allah goes on to say,

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ \- وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ

(So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.) Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah said,

«الْخَيْلُ لِثَلَاثَةٍ، لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُل وِزْرٌ. فَأَمَّا الَّذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ فَأَطَالَ طِيَلَهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ فِي الْمَرْج وَالرَّوْضَةِ كَانَ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْه وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، وَهِيَ لِذَلِكَ الرَّجُلِ أَجْرٌ. وَرَجُلٌ رَبَطَهَا تَغَنِّـيًا وَتَعَفُّفًا وَلَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا فَهِيَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَها فَخْرًا وَرِيَاءً وَنِوَاءً فَهِيَ عَلَى ذَلِكَ وِزْر»

(The horses are for three. For one man they are a reward, for another man they are a shield, and for another man they are a burden. In reference to the man for whom they are a reward, he is the man who keeps them to be used in the way of Allah. Thus, they spend their entire life grazing in the pasture or garden (waiting in preparation for Jihad). So whatever afflicts them during that lengthy period in the pasture or garden, it will be counted as good deeds for him. Then, if their lengthy period is ended and they are used for a noble battle or two, their hoof prints and their dung are counted as good deeds for him.

When they passed through a stream from which they did drink, though he (their owner) does not intend to quench their thirst, yet, it would be counted as good deeds, Therefore, they are a reward for that man. A man who keeps them to maintain himself and to be independent of others (i.e., begging, etc.), and he does not forget the right of Allah upon their necks and their backs (i.e., their Zakah), then they are a shield for him (from the Hellfire). A man who keeps them in order to boast, brag and show off, then they are a burden for him (on Judgement Day).) So the Messenger of Allah was then asked about the donkeys and he said,

«مَا أَنْزَلَ اللهُ فِيهَا شَيْئًا إِلَّا هَذِهِ الْايَةَ الْفَاذَّةَ الْجَامِعَةَ

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ \- وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ

»

(Allah has not revealed anything concerning them except this single, comprehensive Ayah: (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.)) Muslim also recorded this Hadith. In Sahih Al-Bukhari, it is recorded from \`Adi that the Prophet said,

«اتَّــقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، وَلَوْ بِكَلِمَةٍ طَيِّـبَة»

(Fear (ward off) the Fire, even if by giving half a date in charity, and even by saying a single word of good.) In the Sahih as well, he (\`Adi) narrated (from the Prophet ):

«لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَلَوْ أَنْ تُفْرِغَ مِنْ دَلْوِكَ فِي إِنَاءِ الْمُسْتَسْقِي، وَلَوْ أَنْ تَلْقَى أَخَاكَ وَوَجْهُكَ إِلَيْهِ مُنْـبَسِط»

(Do not under rate any good act, even if it is offering drinking water from your bucket to one who is seeking a drink, or meeting your brother with a cheerful face.) It is also recorded in the Sahih that the Prophet said,

«يَا مَعْشَرَ نِسَاءِ الْمُؤْمِنَاتِ، لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسَنَ شَاة»

(O party of believing women! None of you should belittle a gift sent by your neighbor, even if it is a Firsan of a sheep.) The word Firsan in this Hadith means its hoof. In another Hadith he said,

«رُدُّوا السَّائِلَ وَلَوْ بِظِلْفٍ مُحْرَق»

(Give something to the beggar, even if it is a burnt hoof.) It has been reported from \`A'ishah that she gave a single grape in charity and then she said, "To how much dust is it equivelent" Imam Ahmad recorded from \`Awf bin Al-Harith bin At-Tufayl that \`A'ishah told him that the Prophet used to say,

«يَاعَائِشَةُ، إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا»

(O \`A'ishah! Beware of the sins that are belittled, for indeed they will be taken account of by Allah.) This Hadith was recorded by An-Nasa'i and Ibn Majah.Imam Ahmad recorded from \`Abdullah bin Mas\`ud that the Messenger of Allah said,

«إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّهُنَّ يَجْتَمِعْنَ عَلَى الرَّجُلِ حَتْى يُهْلِكْنَه»

(Beware of the sins that are belittled. For verily, they are gathered in a man until they destroy him.) And indeed the Messenger of Allah made an example of them (sins that are taken lightly) by saying that they are like a people who settle in barren land. Then their leader comes and orders the men to go out one at a time and each bring back a stick until they have gathered a large number of sticks. Then they kindled a fire and burned everything that they threw into it.This is the end of the Tafsir of Surat Idha Zulzilat (Az-Zalzalah) and all praise and thanks are due to Allah.

surah_name_english: Az-Zalzalah

surah_name_arab: الزلزلة

surah_meaning: The Earthquake


ayah_text: And the earth discharges its burdens

ayah_text_ar: وَأَخْرَجَتِ ٱلْأَرْضُ أَثْقَالَهَا


ayah_text: And man says, "What is wrong with it?" -

ayah_text_ar: وَقَالَ ٱلْإِنسَـٰنُ مَا لَهَا


ayah_text: That Day, it will report its news

ayah_text_ar: يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا


ayah_text: Because your Lord has commanded it.

ayah_text_ar: بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا


ayah_text: That Day, the people will depart separated into categories to be shown the result of their deeds.

ayah_text_ar: يَوْمَئِذٍ يَصْدُرُ ٱلنَّاسُ أَشْتَاتًا لِّيُرَوْا۟ أَعْمَـٰلَهُمْ


ayah_text: So whoever does an atom's weight of good will see it,

ayah_text_ar: فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُۥ


ayah_text: And whoever does an atom's weight of evil will see it.

ayah_text_ar: وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُۥ


ayah_text: By the racers, panting,

ayah_text_ar: وَٱلْعَـٰدِيَـٰتِ ضَبْحًا

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Swearing by the Horses of War about the Ungratefulness of Man and His Zeal for Wealth

Allah swears by the horses when they are made to gallop into battle in His path (i.e., Jihad), and thus they run and pant, which is the sound that is heard from the horse when it runs.

فَالمُورِيَـتِ قَدْحاً

(Striking sparks of fire.) meaning, the striking of their hooves on the rocks, which causes sparks of fire to fly from them.

فَالْمُغِيرَتِ صُبْحاً

(And scouring to the raid at dawn.) meaning, the raid that is carried out in the early morning time. This is just as the Messenger of Allah used to perform raids in the early morning. He would wait to see if he heard the Adhan (call to prayer) from the people. If he heard it he would leave them alone, and if he didn't hear it he would attack. Then Allah says,

فَأَثَرْنَ بِهِ نَقْعاً

(And raise the dust in clouds the while.) meaning, dust at the place of the battle with the horses.

فَوَسَطْنَ بِهِ جَمْعاً

(And penetrating forthwith as one into the midst.) means, then are all in the middle of that spot, together. Allah's saying;

فَالْمُغِيرَتِ صُبْحاً

(And scouring to the raid at dawn.) Ibn \`Abbas, Mujahid and Qatadah, all said, "This means the invasion of the horses in the morning in the way of Allah." And His statement,

فَأَثَرْنَ بِهِ نَقْعاً

(And raise the dust in clouds the while.) This is the place in which the attack takes place. The dust is stirred up by it. And His statement,

فَوَسَطْنَ بِهِ جَمْعاً

(And penetrating forthwith as one into the midst.) Al-\`Awfi narrated from Ibn \`Abbas, \`Ata, \`Ikrimah, Qatadah and Ad-Dahhak that they all said, "This means into the midst of the disbelieving enemy." Concerning Allah's statement,

إِنَّ الإِنسَـنَ لِرَبِّهِ لَكَنُودٌ

(Verily, man is ungrateful (Kanud) to his Lord.) This is the subject what is being sworn about, and it means that he (man) is ungrateful for the favors of His Lord and he rejects them. Ibn \`Abbas, Mujahid, Ibrahim An-Nakha\`i, Abu Al-Jawza', Abu Al-\`Aliyah, Abu Ad-Duha, Sa\`id bin Jubayr, Muhammad bin Qays, Ad-Dahhak, Al-Hasan, Qatadah, Ar-Rabi\` bin Anas and Ibn Zayd all said, "Al-Kanud means ungrateful." Al-Hasan said, "Al-Kanud is the one who counts the calamities (that befall him) and he forgets Allah's favors."

## Concerning Allah's statement,

وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ

(And to that He bears witness.) Qatadah and Sufyan Ath-Thawri both said, "And indeed Allah is a witness to that." It is also possible that the pronoun (He) could be referring to man. This was said by Muhammad bin Ka\`b Al-Qurazi. Thus, its meaning would be that man is a witness himself to the fact that he is ungrateful. This is obvious in his condition, meaning this is apparent from his statements and deeds. This is as Allah says,

مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُواْ مَسَاجِدَ الله شَـهِدِينَ عَلَى أَنفُسِهِم بِالْكُفْرِ

(It is not for the idolators, to maintain the Masajid of Allah, while they witness disbelief against themselves.) (9:17) Allah said;

وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ

(And verily, he is violent in the love of wealth.) meaning, and indeed in his love of the good, which is wealth, he is severe. There are two opinions concerning this. One of them is that it means that he is severe. There are two opinions concerning this. One of them is that it means that he is severe in his love of wealth. The other view is that it means he is covetous and stingy due to the love of wealth. However, both views are correct.

## The Threat about the Hereafter

Then Allah encourages abstinence from worldly things and striving for the Hereafter, and He informs of what the situation will be after this present condition, and what man will face of horrors. He says,

أَفَلاَ يَعْلَمُ إِذَا بُعْثِرَ مَا فِى الْقُبُورِ

(Knows he not that when the contents of the graves are poured forth) meaning, the dead that are in it will be brought out.

وَحُصِّلَ مَا فِى الصُّدُورِ

(And that which is in the breasts shall be made known) Ibn \`Abbas and others have said, "This means what was in their souls would be exposed and made apparent."

إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌ

(Verily, that Day their Lord will be Well-Acquainted with them.) meaning, He knows all of that they used to do, and He will compensate them for it with the most deserving reward. He does not do even the slightest amount of injustice. This is the end of the Tafsir of Surat Al-\`Adiyat, and all praise and thanks are due to Allah.

surah_name_english: Al-Adiyat

surah_name_arab: العاديات

surah_meaning: The Chargers


ayah_text: And the producers of sparks when striking

ayah_text_ar: فَٱلْمُورِيَـٰتِ قَدْحًا


ayah_text: And the chargers at dawn,

ayah_text_ar: فَٱلْمُغِيرَٰتِ صُبْحًا


ayah_text: Stirring up thereby clouds of dust,

ayah_text_ar: فَأَثَرْنَ بِهِۦ نَقْعًا


ayah_text: Arriving thereby in the center collectively,

ayah_text_ar: فَوَسَطْنَ بِهِۦ جَمْعًا


ayah_text: Indeed mankind, to his Lord, is ungrateful.

ayah_text_ar: إِنَّ ٱلْإِنسَـٰنَ لِرَبِّهِۦ لَكَنُودٌ


ayah_text: And indeed, he is to that a witness.

ayah_text_ar: وَإِنَّهُۥ عَلَىٰ ذَٰلِكَ لَشَهِيدٌ


ayah_text: And indeed he is, in love of wealth, intense.

ayah_text_ar: وَإِنَّهُۥ لِحُبِّ ٱلْخَيْرِ لَشَدِيدٌ


ayah_text: But does he not know that when the contents of the graves are scattered

ayah_text_ar: ۞ أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِى ٱلْقُبُورِ


ayah_text: And that within the breasts is obtained,

ayah_text_ar: وَحُصِّلَ مَا فِى ٱلصُّدُورِ


ayah_text: Indeed, their Lord with them, that Day, is fully Acquainted.

ayah_text_ar: إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌۢ


ayah_text: The Striking Calamity -

ayah_text_ar: ٱلْقَارِعَةُ

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Al-Qariah is one of the names of the Day of Judgement, like Al-Haqqah, At-Tammah, As-Sakhkhah others

Then Allah intensifies concern and fright for it by saying,

وَمَآ أَدْرَاكَ مَا الْقَارِعَةُ

(And what will make you know what Al-Qari\`ah is) Then He explains this by saying,

يَوْمَ يَكُونُ النَّاسُ كَالْفَرَاشِ الْمَبْثُوثِ

(It is a Day whereon mankind will be like moths scattered about.) meaning, in their scattering, their dividing, their coming and their going, all due to being bewildered at what is happening to them, they will be like scattered moths. This is like Allah's statement,

كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ

(As if they were locusts spread abroad.) (54:7) Allah said,

وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ

(And the mountains will be like wool, carded.) meaning, they will become like carded wool that has began to wear out (fade away) and be torn apart. Mujahid, \`Ikrimah, Sa\`id bin Jubayr, Al-Hasan, Qatadah, \`Ata' Al-Khurasani, Ad-Dahhak and As-Suddi have all said,

كَالْعِهْنِ

(like wool (\`Ihn). ) "Woolen." Then Allah informs about the results received by those who performed the deeds, and the honor and disgrace they will experience based upon their deeds. He says,

فَأَمَّا مَن ثَقُلَتْ مَوَزِينُهُ

(Then as for him whose Balance will be heavy.) meaning, his good deeds are more than his bad deeds.

فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ

(He will live a pleasant life.) meaning, in Paradise.

وَأَمَّا مَنْ خَفَّتْ مَوَزِينُهُ

(But as for him whose Balance will be light.) meaning, his bad deeds are more than his good deeds. Then Allah says,

فَأُمُّهُ هَاوِيَةٌ

(His mother will be Hawiyah.) It has been said that this means he will be falling and tumbling headfirst into the fire of Hell, and the expression \`his mother' has been used to refer to his brain (as it is the mother of his head). A statement similar to this has been reported from Ibn \`Abbas, \`Ikrimah, Abu Salih and Qatadah. Qatadah said, "He will fall into the Hellfire on his head." Abu Salih made a similar statement when he said, "They will fall into the Fire on their heads." It has also been said that it means his mother that he will return to and end up with in the Hereafter will be Hawiyah, which is one of the names of the Hellfire. Ibn Jarir said, "Al-Hawiyah is only called his mother because he will have no other abode except for it." Ibn Zayd said, "Al-Hawiyah is the Fire, and it will be his mother and his abode to which he will return, and where he will be settled." Then he recited the Ayah,

وَمَأْوَاهُمُ النَّارُ

(Their abode will be the Fire.) (3:151) Ibn Abi Hatim said that it has been narrated from Qatadah that he said, "It is the Fire, and it is their abode." Thus, Allah says in explaining the meaning of Al-Hawiyah,

وَمَآ أَدْرَاكَ مَا هِيَهْ

(And what will make you know what it is). Allah's statement

نَارٌ حَامِيَةٌ

(A fire Hamiyah!) meaning, extreme heat. It is a heat that is accompanied by a strong flame and fire. It is narrated from Abu Hurayrah that the Prophet said,

«نَارُ بَنِي آدَمَ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم»

(The fire of the Children of Adam that you all kindle is one part of the seventy parts of the fire of Hell.) They (the Companions) said, "O Messenger of Allah! Isn't it sufficient" He replied,

«إِنَّهَا فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا»

(It is more than it by sixty-nine times.) This has been recorded by Al-Bukhari and Muslim. In some of the wordings he stated,

«إِنَّهَا فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا، كُلُّهُنَّ مِثْلُ حَرِّهَا»

(It is more than it by sixty-nine times, each of them is like the heat of it.) It has been narrated in a Hadith that Imam Ahmad recorded from Abu Hurayrah that the Prophet said,

«إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ، يَغْلِي مِنْهُمَا دِمَاغُه»

(Verily, the person who will receive the lightest torment of the people of the Hellfire will be a man who will have two sandals that will cause his brain to boil. )" It has been confirmed in the

## Two Sahihs that the Messenger of Allah said,

«اشْتَكَتِ النَّارُ إِلَى رَبِّهَا فَقَالَتْ: يَا رَبِّ أَكَلَ بَعْضِي بَعْضًا، فَأَذِنَ لَهَا بِنَفَسَيْنِ: نَفَسٍ فِي الشِّتَاءِ، وَنَفَسٍ فِي الصَّيْفِ، فَأَشَدُّ مَا تَجِدُونَ فِي الشِّتَاءِ مِنْ بَرْدِهَا، وَأَشَدُّ مَا تَجِدُونَ فِي الصَّيْفِ مِنْ حَرِّهَا»

(The Hellfire complained to its Lord and said, "O Lord! Some parts of me devour other parts of me." So He (Allah) permitted it to take two breaths: one breath in the winter and one breath in the summer. Thus, the most severe cold that you experience in the winter is from its cold, and the most severe heat that you experience in the summer is from its heat. ) In the Two Sahihs it is recorded that he said,

«إِذَا اشْتَدَّ الْحَرُّ فَأَبْرِدُوا عَنِ الصَّلَاةِ، فَإِنَّ شِدَّةَ الْحَرِّ مِنْ فَيْحِ جَهَنَّم»

(When the heat becomes intense pray the prayer when it cools down, for indeed the intense heat is from the breath of Hell.) This is the end of the Tafsir of Surat Al-Qari\`ah, and all praise and thanks are due to Allah.

surah_name_english: Al-Qari'a

surah_name_arab: القارعة

surah_meaning: The Calamity


ayah_text: What is the Striking Calamity?

ayah_text_ar: مَا ٱلْقَارِعَةُ


ayah_text: And what can make you know what is the Striking Calamity?

ayah_text_ar: وَمَآ أَدْرَىٰكَ مَا ٱلْقَارِعَةُ


ayah_text: It is the Day when people will be like moths, dispersed,

ayah_text_ar: يَوْمَ يَكُونُ ٱلنَّاسُ كَٱلْفَرَاشِ ٱلْمَبْثُوثِ


ayah_text: And the mountains will be like wool, fluffed up.

ayah_text_ar: وَتَكُونُ ٱلْجِبَالُ كَٱلْعِهْنِ ٱلْمَنفُوشِ


ayah_text: Then as for one whose scales are heavy with good deeds,

ayah_text_ar: فَأَمَّا مَن ثَقُلَتْ مَوَٰزِينُهُۥ


ayah_text: He will be in a pleasant life.

ayah_text_ar: فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ


ayah_text: But as for one whose scales are light,

ayah_text_ar: وَأَمَّا مَنْ خَفَّتْ مَوَٰزِينُهُۥ


ayah_text: His refuge will be an abyss.

ayah_text_ar: فَأُمُّهُۥ هَاوِيَةٌ


ayah_text: And what can make you know what that is?

ayah_text_ar: وَمَآ أَدْرَىٰكَ مَا هِيَهْ


ayah_text: It is a Fire, intensely hot.

ayah_text_ar: نَارٌ حَامِيَةٌۢ


ayah_text: Competition in worldly increase diverts you

ayah_text_ar: أَلْهَىٰكُمُ ٱلتَّكَاثُرُ

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## The Result of Loving the World and Heedlessness of the Hereafter

Allah says that all are preoccupied by love of the world, its delights and its adornments, and this distracts you from seeking the Hereafter and desiring it. This delays you until death comes to you and you visit the graves, thus becoming its inhabitants. In Sahih Al-Bukhari, it is recorded in the Book of Ar-Riqaq (Narrations that soften the Heart) from Anas bin Malik, who reported that Ubayy bin Ka\`b said, "We used to think that this was a part of the Qur'an until the Ayah was revealed which says;

أَلْهَـكُمُ التَّكَّاثُرُ

(The mutual increase diverts you.)" He was referring to the Hadith in which the Prophet said,

«لَوْ كَانَ لِابْنِ آدَمَ وَادٍ مِنْ ذَهَب»

(If the Son of Adam had a valley of gold, he would desire another like it...) Imam Ahmad recorded from \`Abdullah bin Ash-Shikhkhir that he said, "I came to the Messenger of Allah while he was saying,

أَلْهَـكُمُ التَّكَّاثُرُ

يَقُولُ ابْنُ آدَمَ: مَالِي مَالِي، وَهَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَـيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ؟»

((The mutual increase diverts you.)" He was referring to the Hadith in which the Prophet said,

«لَوْ كَانَ لِابْنِ آدَمَ وَادٍ مِنْ ذَهَب»

(If the Son of Adam had a valley of gold, he would desire another like it...) Imam Ahmad recorded from \`Abdullah bin Ash-Shikhkhir that he said, "I came to the Messenger of Allah while he was saying,

أَلْهَـكُمُ التَّكَّاثُرُ

يَقُولُ ابْنُ آدَمَ: مَالِي مَالِي، وَهَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَـيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ؟»

((The mutual increase diverts you.)( The Son of Adam says, "My wealth, my wealth." But do you get anything (of benefit) from your wealth except for that which you ate and you finished it, or that which you clothed yourself with and you wore it out, or that which you gave as charity and you have spent it)" Muslim, At-Tirmidhi and An-Nasa'i also recorded this Hadith. Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah said,

«يَقُولُ الْعَبْدُ: مَالِي مَالِي، وَإِنَّمَا لَهُ مِنْ مَالِهِ ثَلَاثٌ: مَا أَكَلَ فَأَفْنَى، أَوْ لَبِسَ فَأَبْلَى، أَوْ تَصَدَّقَ فَأَمْضَى، وَمَا سِوَى ذَلِكَ فَذَاهِبٌ وَتَارِكُهُ لِلنَّاس»

(The servant says "My wealth, my wealth." Yet he only gets three (benefits) from his wealth: that which he eats and finishes, that which he eats and finishes, that which he wears until it is worn out, or that which he gives in charity and it is spent. Everything else other than that will go away and leave him for the people.) Muslim was alone in recording this Hadith. Al-Bukhari recorded from Anas bin Malik that the Messenger of Allah said,

«يَتْبَعُ الْمَيِّتَ ثَلَاثَةٌ، فَيَرْجِعُ اثْنَانِ وَيَبْقَى مَعَهُ وَاحِدٌ: يَتْبَعُهُ أَهْلُهُ وَمَالُهُ وَعَمَلُهُ، فَيَرْجِعُ أَهْلُهُ وَمَالُهُ، وَيَبْقَى عَمَلُه»

(Three things follow the deceased person, and two of them return while one remains behind with him. The things which follow him are his family, his wealth and his deeds. His family and his wealth return while his deeds remain.) This Hadith has also been recorded by Muslim, At-Tirmidhi and An-Nasa'i. Imam Ahmad recorded from Anas that the Prophet said,

«يَهْرَمُ ابْنُ آدَمَ وَيَبْقَى مِنْهُ اثْنَتَانِ: الْحِرْصُ وَالْأَمَل»

(The Son of Adam becomes old with senility, but yet two things remain with him: greed and hope.) Both of them (Al-Bukhari and Muslim) recorded this Hadith in the Two Sahihs.

surah_name_english: At-Takathur

surah_name_arab: التكاثر

surah_meaning: The Rivalry in world increase


ayah_text: Until you visit the graveyards.

ayah_text_ar: حَتَّىٰ زُرْتُمُ ٱلْمَقَابِرَ


ayah_text: No! You are going to know.

ayah_text_ar: كَلَّا سَوْفَ تَعْلَمُونَ


ayah_text: Then no! You are going to know.

ayah_text_ar: ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ


ayah_text: No! If you only knew with knowledge of certainty...

ayah_text_ar: كَلَّا لَوْ تَعْلَمُونَ عِلْمَ ٱلْيَقِينِ


ayah_text: You will surely see the Hellfire.

ayah_text_ar: لَتَرَوُنَّ ٱلْجَحِيمَ


ayah_text: Then you will surely see it with the eye of certainty.

ayah_text_ar: ثُمَّ لَتَرَوُنَّهَا عَيْنَ ٱلْيَقِينِ


ayah_text: Then you will surely be asked that Day about pleasure.

ayah_text_ar: ثُمَّ لَتُسْـَٔلُنَّ يَوْمَئِذٍ عَنِ ٱلنَّعِيمِ


ayah_text: By time,

ayah_text_ar: وَٱلْعَصْرِ

ayah_tafsir:
## Which was revealed in Makkah

## How \`Amr bin Al-\`As was aware of the Qur'an's Miracle due to this Surah

They have mentioned that \`Amr bin Al-\`As went to visit Musaylimah Al-Kadhdhab after the Messenger of Allah was commissioned (as a Prophet) and before \`Amr had accepted Islam. Upon his arrival, Musaylimah said to him, "What has been revealed to your friend (Muhammad ) during this time" \`Amr said, "A short and concise Surah has been revealed to him." Musaylimah then said, "What is it" \`Amr replied;

وَالْعَصْرِ \- إِنَّ الإِنسَـنَ لَفِى خُسْرٍ \- إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ وَتَوَاصَوْاْ بِالْحَقِّ وَتَوَاصَوْاْ بِالصَّبْرِ

(By Al-\`Asr. Verily, man is in loss. Except those who believe and do righteous deeds, and recommend one another to the truth, and recommend one another to patience.) So Musaylimah thought for a while. Then he said, "Indeed something similar has also been revealed to me." \`Amr asked him, "What is it" He replied, "O Wabr (a small, furry mammal; hyrax), O Wabr! You are only two ears and a chest, and the rest of you is digging and burrowing." Then he said, "What do you think, O \`Amr" So \`Amr said to him, "By Allah! Verily, you know that I know you are lying." I saw that Abu Bakr Al-Khara'iti mentioned a chain of narration for part of this story, or what was close to its meaning, in volume two of his famous book Masawi' ul-Akhlaq. The Wabr is a small animal that resembles a cat, and the largest thing on it is its ears and its torso, while the rest of it is ugly. Musayli- mah intended by the composition of these nonsensical verses to produce something which would oppose the Qur'an. Yet, it was not even convin- cing to the idol wor- shipper of that time. At-Tabarani recorded from \`Abdullah bin Hisn Abi Madinah that he said, "Whenever two men from the Companions of the Messenger of Allah used to meet, they would not part until one of them had recited Surat Al-\`Asr in its entirety to the other, and one of them had given the greetings of peace to the other." Ash-Shafi\`i said, "If the people were to ponder on this Surah, it would be sufficient for them."

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Al-\`Asr is the time in which the movements of the Children of Adam occur, whether good or evil.

Malik narrated from Zayd bin Aslam that he said, "It is the evening." However, the first view is the popular opinion. Thus, Allah swears by this, that man is in Khusr, which means in loss and destruction.

إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ

(Except those who believe and do righteous good deeds) So Allah makes an exception, among the species of man being in loss, for those who believe in their hearts and work righteous deeds with their limbs.

وَتَوَاصَوْاْ بِالْحَقِّ

(And recommend one another to the truth,) This is to perform acts of obedience and avoid the forbidden things.

وَتَوَاصَوْاْ بِالصَّبْرِ

(And recommend one another to patience.) meaning, with the plots, the evils, and the harms of those who harm people due to their commanding them to do good and forbidding them from evil. This is the end of the Tafsir of Surat Al-\`Asr, and all praise and thanks are due to Allah.

surah_name_english: Al-Asr

surah_name_arab: العصر

surah_meaning: The Declining Day


ayah_text: Indeed, mankind is in loss,

ayah_text_ar: إِنَّ ٱلْإِنسَـٰنَ لَفِى خُسْرٍ


ayah_text: Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.

ayah_text_ar: إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ


ayah_text: Woe to every scorner and mocker

ayah_text_ar: وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

هَمَّازٍ مَّشَّآءِ بِنَمِيمٍ

(Hammaz, going about with slander) (68:11) Ibn \`Abbas said, "Humazah Lumazah means one who reviles and disgraces (others)." Mujahid said, "Al-Humazah is with the hand and the eye, and Al-Lumazah is with the tongue." Then Allah says,

الَّذِى جَمَعَ مَالاً وَعَدَّدَهُ

(Who has gathered wealth and counted it.) meaning, he gathers it piling some of it on top of the rest and he counts it up. This is similar to Allah's saying,

وَجَمَعَ فَأَوْعَى

(And collect (wealth) and hide it.) (70:18) This was said by As-Suddi and Ibn Jarir. Muhammad bin Ka\`b said concerning Allah's statement,

جَمَعَ مَالاً وَعَدَّدَهُ

(gathered wealth and counted it.) "His wealth occupies his time in the day, going from this to that. Then when the night comes he sleeps like a rotting corpse." Then Allah says,

يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ

(He thinks that his wealth will make him last forever!) meaning, he thinks that gathering wealth will make him last forever in this abode (the worldly life).

كَلاَّ

(But no!) meaning, the matter is not as he claims, nor as he reckons. Then Allah says,

لَيُنبَذَنَّ فِى الْحُطَمَةِ

(Verily, he will be thrown into Al-Hutamah.) meaning, the person who gathered wealth and counted it, will be thrown into Al-Hutamah, which is one of the descriptive names of the Hellfire. This is because it crushes whoever is in it. Thus, Allah says,

وَمَآ أَدْرَاكَ مَا الْحُطَمَةُ \- نَارُ اللَّهِ الْمُوقَدَةُ \- الَّتِى تَطَّلِعُ عَلَى الاٌّفْئِدَةِ

(And what will make you know what Al-Hutamah is The fire of Allah, Al-Muqadah, which leaps up over the hearts.) Thabit Al-Bunani said, "It will burn them all the way to their hearts while they are still alive." Then he said, "Indeed the torment will reach them." Then he cried. Muhammad bin Ka\`b said, "It (the Fire) will devour every part of his body until it reaches his heart and comes to the level of his throat, then it will return to his body."

## Concerning Allah's statement,

إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ

(Verily, it shall Mu'sadah upon them.) meaning, covering, just as was mentioned in the Tafsir of Surat Al-Balad (see 90:20). Then Allah says,

فِى عَمَدٍ مُّمَدَّدَةِ

(In pillars stretched forth. ) "Atiyah Al-\`Awfi said, "Pillars of Iron." As-Suddi said, "Made of fire." Al-\`Awfi reported from Ibn \`Abbas, "He will make them enter pillars stretched forth, meaning there will be columns over them, and they will have chains on their necks, and the gates (of Hell) will be shut upon them." This is the end of the Tafsir of Surat Al-Humazah, and all praise and thanks are due to Allah.

surah_name_english: Al-Humazah

surah_name_arab: الهمزة

surah_meaning: The Traducer


ayah_text: Who collects wealth and continuously counts it.

ayah_text_ar: ٱلَّذِى جَمَعَ مَالًا وَعَدَّدَهُۥ


ayah_text: He thinks that his wealth will make him immortal.

ayah_text_ar: يَحْسَبُ أَنَّ مَالَهُۥٓ أَخْلَدَهُۥ


ayah_text: No! He will surely be thrown into the Crusher.

ayah_text_ar: كَلَّا ۖ لَيُنۢبَذَنَّ فِى ٱلْحُطَمَةِ


ayah_text: And what can make you know what is the Crusher?

ayah_text_ar: وَمَآ أَدْرَىٰكَ مَا ٱلْحُطَمَةُ


ayah_text: It is the fire of Allah, eternally fueled,

ayah_text_ar: نَارُ ٱللَّهِ ٱلْمُوقَدَةُ


ayah_text: Which mounts directed at the hearts.

ayah_text_ar: ٱلَّتِى تَطَّلِعُ عَلَى ٱلْأَفْـِٔدَةِ


ayah_text: Indeed, Hellfire will be closed down upon them

ayah_text_ar: إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ


ayah_text: In extended columns.

ayah_text_ar: فِى عَمَدٍ مُّمَدَّدَةٍۭ


ayah_text: Have you not considered, O Muhammad, how your Lord dealt with the companions of the elephant?

ayah_text_ar: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَـٰبِ ٱلْفِيلِ

surah_name_english: Al-Fil

surah_name_arab: الفيل

surah_meaning: The Elephant


ayah_text: Did He not make their plan into misguidance?

ayah_text_ar: أَلَمْ يَجْعَلْ كَيْدَهُمْ فِى تَضْلِيلٍ


ayah_text: And He sent against them birds in flocks,

ayah_text_ar: وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ


ayah_text: Striking them with stones of hard clay,

ayah_text_ar: تَرْمِيهِم بِحِجَارَةٍ مِّن سِجِّيلٍ


ayah_text: And He made them like eaten straw.

ayah_text_ar: فَجَعَلَهُمْ كَعَصْفٍ مَّأْكُولٍۭ


ayah_text: For the accustomed security of the Quraysh -

ayah_text_ar: لِإِيلَـٰفِ قُرَيْشٍ

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## This Surah has been separated from the one that preceded it in the primary Mushaf (the original copy

They (the Companions) wrote "In the Name of Allah, the Most Gracious, the Most Merciful" on the line (i.e., the space) between these two Surahs. They did this even though this Surah is directly related to the one which precedes it, as Muhammad bin Ishaq and \`Abdur-Rahman bin Zayd bin Aslam have both clarified. This is because the meaning of both of them is, "We have prevented the Elephant from entering Makkah and We have destroyed its people in order to gather (Ilaf) the Quraysh, which means to unite them and bring them together safely in their city." It has also been said that the meaning of this (Ilaf) is what they would gather during their journey in the winter to Yemen and in the summer to Ash-Sham through trade and other than that. Then they would return to their city in safety during their journeys due to the respect that the people had for them because they were the residents of Allah's sanctuary. Therefore, whoever knew them would honor them. Even those who came to them and traveled with them, would be safe because of them. This was their situation during their journeys and travels during their winter and summer. In reference to their living in the city, then it is as Allah said,

أَوَلَمْ يَرَوْاْ أَنَّا جَعَلْنَا حَرَماً ءامِناً وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ

(Have they not seen that We have made it a secure sanctuary, while men are being snatched away from all around them) (29:67) Thus, Allah says,

لإِيلَـفِ قُرَيْشٍ إِيلَـفِهِمْ

(For the Ilaf of the Quraysh. Their Ilaf) This is a subject that has been transferred from the first sentence in order to give it more explanation. Thus, Allah says,

إِيلَـفِهِمْ رِحْلَةَ الشِّتَآءِ وَالصَّيْفِ

(Their Ilaf caravans, in winter and in summer.) Ibn Jarir said, "The correct opinion is that the letter Lam is a prefix that shows amazement. It is as though He (Allah) is saying, \`You should be amazed at the uniting (or taming) of the Quraysh and My favor upon them in that."' He went on to say, "This is due to the consensus of the Muslims that they are two separate and independent Surahs." Then Allah directs them to be grateful for this magnificent favor in His saying,

فَلْيَعْبُدُواْ رَبَّ هَـذَا الْبَيْتِ

(So, let them worship the Lord of this House.) meaning, then let them single Him out for worship, just as He has given them a safe sanctuary and a Sacred House. This is as Allah says,

إِنَّمَآ أُمِرْتُ أَنْ أَعْبُدَ رَبِّ هَذِهِ الْبَلْدَةِ الَّذِى حَرَّمَهَا وَلَهُ كُلُّ شَىءٍ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ

(I have been commanded only to worship the Lord of this city, Who has sanctified it and to Whom belongs everything. And I am commanded to be from among the Muslims.) (27:91) Then Allah says,

الَّذِى أَطْعَمَهُم مِّن جُوعٍ

(Who has fed them against hunger,) meaning, He is the Lord of the House and He is the One Who feeds them against hunger.

وَءَامَنَهُم مِّنْ خوْفٍ

(And has made them safe from fear.) meaning, He favors them with safety and gentleness, so they should single Him out for worship alone, without any partner. They should not worship any idol, rival or statue besides Him. Therefore, whoever accepts this command, Allah will give him safety in both this life and the Hereafter. However, whoever disobeys Him, He will remove both of them from him. This is as Allah says,

وَضَرَبَ اللَّهُ مَثَلاً قَرْيَةً كَانَتْ ءَامِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُواْ يَصْنَعُونَ \- وَلَقَدْ جَآءَهُمْ رَسُولٌ مِّنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ الْعَذَابُ وَهُمْ ظَـلِمُونَ

(And Allah puts forward the example of a township, that dwelt secure and well-content: its provision coming to it in abundance from every place, but it denied the favors of Allah. So, Allah made it taste extreme of hunger and fear, because of that which they used to do. And verily, there had come unto them a Messenger from among themselves, but they denied him, so the torment overtook them while they were wrongdoers.) (16:112-113) This is the end of the Tafsir of Surah Quraysh, and all praise and thanks are due to Allah.

surah_name_english: Quraish

surah_name_arab: قريش

surah_meaning: Quraish


ayah_text: Their accustomed security in the caravan of winter and summer -

ayah_text_ar: إِۦلَـٰفِهِمْ رِحْلَةَ ٱلشِّتَآءِ وَٱلصَّيْفِ


ayah_text: Let them worship the Lord of this House,

ayah_text_ar: فَلْيَعْبُدُوا۟ رَبَّ هَـٰذَا ٱلْبَيْتِ


ayah_text: Who has fed them, saving them from hunger and made them safe, saving them from fear.

ayah_text_ar: ٱلَّذِىٓ أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خَوْفٍۭ


ayah_text: Have you seen the one who denies the Recompense?

ayah_text_ar: أَرَءَيْتَ ٱلَّذِى يُكَذِّبُ بِٱلدِّينِ

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

## Allah says, "O Muhammad! Have you seen the one who denies the Din"

Here the word Din means the Hereafter, the Recompense and the Final Reward.

فَذَلِكَ الَّذِى يَدُعُّ الْيَتِيمَ

(That is he who repulses the orphan, ) meaning, he is the one who oppresses the orphan and does not give him his just due. He does not feed him, nor is he kind to him.

وَلاَ يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ

(And urges not the feeding of Al-Miskin.) This is as Allah says,

كَلاَّ بَل لاَّ تُكْرِمُونَ الْيَتِيمَ \- وَلاَ تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ

(Nay! But you treat not the orphans with kindness and generosity! And urge not one another on the feeding of Al-Miskin!) (89:17-18) meaning, the poor man who has nothing to sustain him and suffice his needs. Then Allah says,

فَوَيْلٌ لِّلْمُصَلِّينَ \- الَّذِينَ هُمْ عَن صَلَـتِهِمْ سَاهُونَ

(So, woe unto those performers of Salah, those who with their Salah are Sahun.) Ibn \`Abbas and others have said, "This means the hypocrites who pray in public but do not pray in private." Thus, Allah says,

لِّلْمُصَلِّينَ

(unto those performers of Salah,) They are those people who pray and adhere to the prayer, yet they are mindless of it. This may either be referring to its act entirely, as Ibn \`Abbas said, or it may be referring to performing it in its stipulated time that has been legislated Islamically. This means that the person prays it completely outside of its time.

## This was said by Masruq and Abu Ad-Duha.

\`Ata' bin Dinar said, "All praise is due to Allah, the One Who said,

عَن صَلَـتِهِمْ سَاهُونَ

(with their Salah are Sahun.) and He did not say, \`those who are absent minded in their prayer."' It could also mean the first time of the prayer, which means they always delay it until the end of its time, or they usually do so. It may also refer to not fulfilling its pillars and conditions, and in the required manner. It could also mean performing it with humility and contemplation of its meanings. The wording of the Ayah comprises all of these meanings. However, whoever has any characteristic of this that we have mentioned then a portion of this Ayah applies to him. And whoever has all of these characteristics, then he has completed his share of this Ayah, and the hypocrisy of actions is fulfilled in him. This is just as is confirmed in the Two Sahihs that the Messenger of Allah said,

«تِلْكَ صَلَاةُ الْمُنَافِقِ، تِلْكَ صَلَاةُ الْمُنَافِقِ، تِلْكَ صَلَاةُ الْمُنَافِقِ، يَجْلِسُ يَرْقُبُ الشَّمْسَ، حَتَّى إِذَا كَانَتْ بَيْنَ قَرْنَي الشَّيْطَانِ قَامَ فَنَقَرَ أَرْبَعًا، لَا يَذْكُرُ اللهَ فِيهَا إِلَّا قَلِيلًا»

(This is the prayer of the hypocrite, this is the prayer of the hypocrite, this is the prayer of the hypocrite. He sits watching the sun until it is between the two horns of Shaytan. Then he stands and pecks four (Rak\`ahs) and he does not remember Allah (in them) except very little.) This Hadith is describing the end of the time for the \`Asr prayer, which is the middle prayer as is confirmed by a text (Hadith). This is the time in which it is disliked to pray. Then this person stands to pray it, pecking in it like the pecking of a crow. He does not have tranquility or humility in it at all. Thus, the Prophet said,

«لَا يَذْكُرُ اللهَ فِيهَا إِلَّا قَلِيلًا»

(He does not remember Allah (in them) except very little.) He probably only stands to pray it so that the people will see him praying, and not seeking the Face of Allah. This is just as if he did not pray at all. Allah says,

إِنَّ الْمُنَـفِقِينَ يُخَـدِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُواْ إِلَى الصَّلَوةِ قَامُواْ كُسَالَى يُرَآءُونَ النَّاسَ وَلاَ يَذْكُرُونَ اللَّهَ إِلاَّ قَلِيلاً

(Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up with laziness and to be seen of men, and they do not remember Allah but little.) (4:142) and Allah says here,

الَّذِينَ هُمْ يُرَآءُونَ

(Those who do good deeds only to be seen,) Imam Ahmad recorded from \`Amr bin Murrah that he said, "We were sitting with Abu \`Ubaydah when the people mentioned showing-off. A man known as Abu Yazid said, "I heard \`Abdullah bin \`Amr saying that the Messenger of Allah said,

«مَنْ سَمَّعَ النَّاسَ بِعَمَلِهِ، سَمَّعَ اللهُ بِهِ سَامِعَ خَلْقِهِ، وَحَقَّرَهُ وَصَغَّرَه»

(Whoever tries to make the people hear of his deed, Allah, the One Who hears His creation, will hear it and make him despised and degraded.)" from what is related to his statement,

الَّذِينَ هُمْ يُرَآءُونَ

(Those who do good deeds only to be seen.) is that whoever does a deed solely for Allah, but the people come to know about it, and he is pleased with that, then this is not considered showing off. Allah said:

وَيَمْنَعُونَ الْمَاعُونَ

(And withhold Al-Ma\`un.) This means that they do not worship their Lord well, nor do they treat His creation well. They do not even lend that which others may benefit from and be helped by, even though the object will remain intact and be returned to them. These people are even stingier when it comes to giving Zakah and different types of charity that bring one closer to Allah. Al-Mas\`udi narrated from Salamah bin Kuhayl who reported from Abu Al-\`Ubaydin that he asked Ibn Mas\`ud about Al-Ma\`un and he said, "It is what the people give to each other, like an axe, a pot, a bucket and similar items." This is the end of the Tafsir of Surat Al-Ma\`un, and all praise and thanks are due to Allah.

surah_name_english: Al-Ma'un

surah_name_arab: الماعون

surah_meaning: The Small Kindnesses


ayah_text: For that is the one who drives away the orphan

ayah_text_ar: فَذَٰلِكَ ٱلَّذِى يَدُعُّ ٱلْيَتِيمَ


ayah_text: And does not encourage the feeding of the poor.

ayah_text_ar: وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ


ayah_text: So woe to those who pray

ayah_text_ar: فَوَيْلٌ لِّلْمُصَلِّينَ


ayah_text: But who are heedless of their prayer -

ayah_text_ar: ٱلَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ


ayah_text: Those who make show of their deeds

ayah_text_ar: ٱلَّذِينَ هُمْ يُرَآءُونَ


ayah_text: And withhold simple assistance.

ayah_text_ar: وَيَمْنَعُونَ ٱلْمَاعُونَ