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The meanings of Juz’ Tabarak/ al Mulk �� The twenty ninth part of the Qur’an

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PREFACE

Praise be to Allah, the Lord of the Worlds, Who honored the nation of Prophet

Muhammad, sallallahu âlayhi wa sallam, with the Glorious Qur’an and protected it from

perversion. We humbly ask Allah to raise the rank of Prophet Muhammad, sallallahu âlayhi

wa sallam, whom Allah sent to call the people and the jinn to the Correct Path. We ask Allah

to raise the rank of the kind Al 1 and Companions of Prophet Muhammad, sallallahu âlayhi

wa sallam, and to protect his nation from what he fears for them.

The Science of Tafsir (Îlm at-Tafsir), which is the knowledge of the interpretation of

the Qur’an, is an honorable knowledge with which one is enabled to comprehend the

precious meanings of the Glorious Qur’an. The Science of Tafsir leads to the proper

deduction of the religious judgments contained in the Qur’an and to the benefit of taking

lessons from the stories narrated therein. Moreover, this science explains the reasons behind

the revelation of its verses (ayahs), addresses subjects such as whether the verses were

revealed in Makkah (Makkiyyan) or in al-Madinah (Madiniyyan), whether they have one

clear meaning (muhkam) or have more than one meaning and require a proper deduction of

an appropriate meaning (mutashabih), abrogating (nasikh) or abrogated (mansukh), specific

(khas) or general (âm), and whether they contain a threat of castigation (waîd) or a promise

of reward (wa^d), and many other benefits.

The honor of the Science of Tafsir is grand and the reward of spreading it is

magnificent. We have attempted to translate into the English language the interpretation of

the Thirtieth (29th) part of the Qur’an (Juz’ Tabaraka). We relied in our endeavor on precious

books of interpretation in the Arabic language. One of which is Al-Bahr Al-Muhit, authored

by Abu Hayyan Al-Andalusiyy. Another text is the interpretation of An Nasafiyy. We relied

on both in compiling this interpretation of Juz’ Tabarak al Mulk the twenty ninth part of the

Qur’an along with a precious document compiled by the Research Division of the

Association of Islamic Charitable Projects.

1 Family members.


2

We ask Allah to make our endeavor sincere, acceptable, of widespread benefit and a

reason for our expeditious passage over Assirat 2and salvation in the Hereafter.

2 The bridge laying between Paradise and Hellfire that everyone, on the Day of Judgment, will attempt to cross.


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INTRODUCTION

It is Islamically unlawful to translate the ayahs of the Qur’an word for word into

other languages. Allah said: {�� } (Surah Taha, 113). This ayah means:

[We have revealed the Qur’an in the Arabic language.] In another ayah, Allah informed us

that the Qur’an was revealed in an explicit Arabic mother tongue. This meaning is explicit in

the saying of Allah: {�� ! �"�� #��$�%��} (Surah ash-Shuâra’, 195). Moreover, the richness

contained in the vocabulary of the Arabic language is non-existent in other languages. For

instance, the Arabic word qur' ( )�� may refer to the menstrual period and/or to the cleanliness

period of the woman.

Allah revealed many Holy Books to His Prophets. Sheikh Shamsud-Din ar-Ramliyy

mentioned in his book, Nihayat Al-Muhtaj Fi Sharhil-Minhaj, that these Books numbered

one hundred and four (104). Fifty (50) of these were revealed to Prophet Shith (Seth), thirty

(30) to Prophet Idris (Enoch), ten (10) to Prophet Ibrahim (Abraham), and ten (10), other

than the Torah, to Prophet Musa (Moses). The last four (4) revealed Holy Books were:

1. The Torah, revealed in the Hebrew language to Prophet Musa (Moses)

2. The Zabur, revealed in the Hebrew language to Prophet Dawud (David)

3. The Injil, revealed in the Syriac language to Prophet Îsa (Jesus)

4. The Qur’an, revealed in the Arabic language to Prophet Muhammad, sallallahu

âlayhi wa sallam.

Of these books, the Qur’an is the only Holy Book which remains intact and

unchanged to this day. It is the lasting miracle revealed to Prophet Muhammad, sallallahu

âlayhi wa sallam, which Allah protected from being perverted.

The complaints of non-Arabic speaking Muslims at large emanate mainly from the

absence of reliable interpretations of the Qur’an in their own respective mother tongues.

Sadly, most of the available translations are unsatisfactory and dangerous, because the

methodologies used in producing these translations deviate from what is permissible under

the rules of the Religion.

Because the Qur’an was specifically revealed in the Arabic language does not mean it is

meant only for Arabic speaking people to read and understand. On the contrary, Islam, the


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religion of all the prophets, is pronounced the only true religion for all people3; therefore its

terms and teachings must also be attainable by non-Arabic speaking people. The religious

prohibition is in translating the verses of the Qur’an word for word and claiming these are

the expressions revealed by Allah to Prophet Muhammad , sallallahu ^alayhi wa sallam.

What is permissible, however, is to explain the meanings of the verses of the Qur'an in other

languages.

Interpreting the meanings of the Qur'an require qualified scholars who have the

necessary scholastic tools. Many renowned scholars of interpretation have authored precious

books. Abu Hayyan Al-Andalusiyy, for example, authored Al-Bahr Al-Muhit, a text that

Muslim scholars hold as highly reputable and credible. Translating similar works constitutes

a proper methodology of spreading the meanings of the Glorious Qur'an into other

languages.

The overall layout of this book avoids word for word translation of an Ayah but rather

consists of giving a general interpretation of the meanings of each individual verse (ayah),

with a more detailed interpretation of each verse in the body of the book. Transliterated

words are constructed as per the following transliteration system that has been adopted for

this work:

3 Islam is the religion of all the prophets from Adam to Muhammad. The most honored prophets are

Muhammad, Ibrahim, Musa, ^Isa and Nuh.

The meanings of Juz’ Tabarak/ al Mulk �� The twenty ninth part of the Qur’an It could be said

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Transliteration System

English Arabic English Arabic

‘ � T ' B ( DH ) T * ^ + TH , GH - J . F / H 0 Q 1 KH 2 K 3 D 4 L 5 DH 6 M 7 R 8 N # Z 9 H : S ; W � SH < Y = S > A � D ? A ��

To represent the fathah ‘a’ after the letter

To represent the dammah ‘u’ after the letter

To represent the kasrah ‘i’ after the letter

To represent the mad by an alif ‘a’ after the letter

To represent the mad by a waw ‘u’ after the letter

To represent the mad by a ya’ ‘i’ after the letter

To represent the shaddah the letter is doubled


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The meanings of Juz’ Tabarak

ترجمة معاني جزء تبارك

The twenty ninth part of the Qur’an

الجزء التاسع والعشرون من القرءان الكريم

سورة الملك

حيم ن الر ـ حم ه الر بسم اللـ

كم أحسن ﴾الذي خلق الموت والحياة ليبلوكم أي١تبارك الذي بيده الملك وھو على كل شيء قدير ﴿ن من تفاوت ٢عم@ وھو العزيز الغفور ﴿ ـ حم ا ترى في خلق الر ﴾الذي خلق سبع سماوات طباقا م

تين ينقلب إليك ٣فارجع البصر ھل ترى من فطور ﴿ البصر خاسئا وھو حسير ﴾ثم ارجع البصر كرنيا بمصابيح وجعلناھا رجوما للشياطين وأعتدنا لھم عذاب ٤﴿ ﴾وللذين ٥السعير ﴿ ﴾ولقد زينا السماء الد

﴾تكاد تميز ٧ا ألقوا فيھا سمعوا لھا شھيقا وھي تفور ﴿﴾إذ ٦كفروا بربھم عذاب جھنم وبئس المصير ﴿بنا وقلنا ما ٨من الغيظ كلما ألقي فيھا فوج سألھم خزنتھا ألم يأتكم نذير ﴿ ﴾قالوا بلى قد جاءنا نذير فكذ

ل الل ﴾وقالوا لو كنا نسمع أو نعقل ما كنا في أصحاب ٩ـه من شيء إن أنتم إf في ض@ل كبير ﴿نزعير ﴿ صحاب السعير ﴿١٠الس k غفرة ﴾إن الذين يخشون ربھم بالغيب ١١﴾فاعترفوا بذنبھم فسحقا لھم م

دور ﴿ ﴾١٢وأجر كبير ﴿ وا قولكم أو اجھروا به إنه عليم بذات الص ﴾أf يعلم من خلق وھو ١٣وأسرزقه وإليه ﴾ھو الذي جعل لكم اkرض ذلوf فامشوا في مناكبھا١٤اللطيف الخبير ﴿ وكلوا من ر

ماء أن يخسف بكم اkرض فإذا ھي تمور ﴿١٥النشور ﴿ ﴾أم أمنتم من في السماء ١٦﴾أأمنتم من في السب الذين من قبلھم فكيف كان نكير ﴾ولقد كذ ١٧أن يرسل عليكم حاصبا فستعلمون كيف نذير ﴿

ن إنه بكل ١٨﴿ ـ حم شيء بصير ﴾أولم يروا إلى الطير فوقھم صافات ويقبضن ما يمسكھن إf الرذا الذي ھو جند لكم ينصركم م ١٩﴿ ـ ن ھ ن إن الكافرون إf في غرور ﴿﴾أم ـ حم ﴾أمن ٢٠ن دون الر

وا في عتو ونفور ﴿ ذا الذي يرزقكم إن أمسك رزقه بل لج ـ ﴾أفمن يمشي مكبا على وجھه أھدى ٢١ھستقيم ﴿ أمن يمشي سويا على صراط مع واkبصار واkفئدة ٢٢م ﴾قل ھو الذي أنشأكم وجعل لكم الس

ا تشكرون ﴿ ذا الوعد ٢٤﴾قل ھو الذي ذرأكم في اkرض وإليه تحشرون ﴿٢٣قلي@ م ـ ﴾ويقولون متى ھبين ﴿٢٥صادقين ﴿ إن كنتم ه وإنما أنا نذير م ا رأوه زلفة سيئت وجوه ٢٦﴾قل إنما العلم عند اللـ ﴾فلم

ذا الذي كنتم به تدعون ﴿ ـ ه ومن٢٧الذين كفروا وقيل ھ عي أو رحمنا فمن ﴾قل أرأيتم إن أھلكني اللـ ملنا فستعلمون من ھو في ض@ل ٢٨يجير الكافرين من عذاب أليم ﴿ ن آمنا به وعليه توك ـ حم ﴾قل ھو الر

بين ﴿ عين ﴿﴾قل أرأيتم إن أصبح ماؤكم غورا فمن يأتيك ٢٩م ﴾٣٠م بماء م


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Surah Al Mulk

It is also called المنجيةالواقية which means the protector the rescuer, because it protects and

rescues from the torture of the grave whoever makes it his habit to recite it.

Al Hakim reported the hadith and quoted it from the prophet, sallallahu ^alayhi wa

sallam: وأطنب قرأھا في ليلة فقد أكثر نم which means whomever recited it in a day and a night

has done a lot.

�D� �EF�� GH��IF�� J�F%�� D �$�� I begin with the name of Allah, the Merciful to believers and nonbelievers in the present

life, the Merciful to believers in the Afterlife.

This verse (ayah) is called 'the basmalah.' According to Imam ash-Shafi^iyy, the

basmalah is one of the verses (ayahs) of the Fatihah without which the prayer is invalid.

Imam Malik and Imam Abu Hanifah do not consider the basmalah to be a verse (ayah) of

the Fatihah4. Every chapter (surah) of the Qur’an starts with the basmalah except one:

Surah Bara’ah5. Moreover, following the methodology of the Qur'an, it became the

habit of the salaf 6 and the khalaf

7 to start their written works with the basmalah.

It is recommended (Sunnah), and not obligatory (wajib), to start every religiously

important matter with the basmalah, excluding those matters that the rules of the Religion

prescribed their beginning with other than the basmalah. Examples of religiously

important matters which do not start with the basmalah are the prayer, which starts with

the takbir8, and the supplication, which starts with the hamdalah

9.

4 According to Abu Hanifah and whoever agreed with him, the basmalah is for seeking blessings by starting

with the name of Allah, and for being a barrier between the chapters of the Qur’an 5 This Qur’an chapter (surah) has another name: At-Tawbah. 6 The scholars of the first three hundred years after the immigration of the Prophet. 7 The scholars who came after the salaf.

8 Saying Allah akbar, ( K� L�� )


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One is forbidden to start prohibited matters with the basmalah. For example, it is sinful

for one to say ‘bismillah’ as one starts to drink alcohol, which is a prohibited matter.

Moreover, some Hanafiyy scholars said that if one starts drinking alcohol with saying

bismillah, one blasphemes. However, the correct judgment in this matter depends upon

the person’s intention in his saying. If one’s intention in saying the basmalah when

drinking alcohol were to seek blessings, one blasphemes. However, if one’s intention

were to seek protection from the harm of the alcohol one is drinking, one is sinful for

that, but does not blaspheme. On the other hand, starting any disliked (makruh) matter

with the basmalah is judged as makruh.10

The preposition (al-jarr) and its object (al-majrur) in the word bismi (D�$�) [ba’ ( () and

ism (D�C�) respectively] of the basmalah indicate either a verb such as abda’ (�M��) which

means ‘I start’ or a noun such as ibtida'i ( NM�O��PQ ) which means ‘my starting.’ So bismillah

(K� D�$�) means ‘I start with the name of Allah’ or ‘my starting is with the name of

Allah’11

.

The word Allah (K�) is the Name of the Creator whose non-existence is impossible to be

perceived in the mind. Allah is the One and only deserving of all praises. The name

Allah (K�) is not derived from another root word12

.

RS�M� �� TU VW�� HP%� B�X� ��%�Y�� M�� =��F�� 38��Z[\]

[Al Mulk 67:01] Glorified and Transcendent is He Who Controls and manages His

Dominion and subjugates all existing things; and He has Power over all created

things;-

The Ayah means Allah's Generosities are perpetual and He is Glorified and Transcends

above being attributed with the attributes of the creation. He Owns, Controls and

Subjugates the Dominion which includes the Heavens and Earths and what is in them and

between them; the entire creation is subjugated by His Power and He does in His

Dominion whatever He Wills and Rules over His Creations as He Wills and makes

9 Saying al-hamdu lillah, (K MY^�). 10 The makruh (disliked) matter is the matter one is not sinful for doing, but if one (for the sake of Allah)

leaves out doing, one is rewardable. 11 The strong saying is that the implication is a verb, because even when implying a noun, the noun acts as

a verb. 12 According to the strong, reliable saying.


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esteemed and degrades whomever He Wills and everything is in need of Him and every

matter is easy for Him. Allah has Power over all created things and no one stops His

Doings and nothing makes Him Powerless and nothing hinders His Decree and nothing

prevents what He Gives.

�aY� �G$�E� �D�bcS� �D��B�%�� A�� *�BY�� d%e =��F�� ◌ �8B�fg�� S��h�� B�X�[i]

[Al Mulk 67:02] He who created Death and Life, that He may try you to show which

of you is best in deed: and He is the Exalted Mighty One Who severely punishes the

disobedient, and is all-Forgiving;-

The Ayah means Allah is the Creator of life and death; He Causes death and Gives life up

to a pre-set time to whomever He Willed. He made this world an abode for life and

cessation of being, and made the Hereafter an abode for recompense and everlastingness,

so He may try you to show whether or not you fulfill His Orders and Prohibitions; thus it

will appear from you that which He Knew in Eternity will occur from you, and

accordingly will recompense your deeds, and it will appear from you that which reveals

who among you is more and quicker in obedience and who is more sincere and correct.

Sincerity is for the deed to be done seeking the reward from Allah alone and correctness

is to conform to the Sunnah. Allah gave your life by which you are enabled to perform

deeds and directed death at you which urge you to choose doing well over bad deeds

since what comes after death is Resurrection and the inevitable recompense. Allah is Al-

^Aziz that is the One who Defeats His enemies and has the Ultimately Exalted Might

Whose Punishment is severe to those who disobey and oppose His Order. He is Al-

Ghafur that is He Forgives the one who repents from his sins.

��j �*��k l��C d%e =��F�� ◌ �*��f�Z G� �GH��IF�� d�%e �m Hn�Z �F ◌ G� Hn�Z �WX o�� l �p�8�q �8B�r�q[s]

[Al Mulk 67:03]He who created the seven heavens one above another: O son of

n. So turn amhRa-dam you will not see disproportion in the Creation of ArA

your vision repeatedly: do you see any flaw?

Allah created and brought from nonexistence into existence seven skies one on top of

another as confirmed in the Hadith of Al-'Isra' ( the Night Journey) reported by Al-

Bukhari and Muslim. Al-Bukhari said at-tafawut means difference in its parts that result

in incoherence. Hence the Ayah reflects the meaning that the son of Adam cannot see any

contradiction, flaw or error in any of the creations of Allah Who is Wise and Mighty; this

does not mean that the creations of Allah do not differ from one another in form and

characteristics, rather the difference spoken of pertains to what negates the Wisdom of

the Creator and Allah the Exalted is Wise and is clear from erring.


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Hamzah and Al-Kisa'iyy recited tafawwut with a double waw without alif and the rest

recited tafawut.

Then Allah the Exalted ordered the sons of Adam to repeatedly look at His creations to

take heed and appreciate the Power of Allah and established that the son of Adam cannot

see any crevices or flaw. Abu ^Amr, Hamzah, Al-Kisa'iyy and Hisham recited hattara

instead of hal tara.

Rt �$E B�X� ��u �C�e �o�� N �v�%w�S � ��ZF� o�� l �p�8� F�x[y]

[Al Mulk 67:04]Turn your vision twice again: your vision will come back to you

failing to see any flaw, tired and worn out.

Allah ordered the son of Adam to look twice because one might not see any flaw the first

time, so Allah established that even if he looks twice or repeatedly still he will not detect

any flaw; rather his vision will return toiled and tired without seeing fault or difference in

the parts of the sky.

��j��Fz%V� �� B�p�8 �X��%hp� {��o�| �� cM�� YF$�� F�F�S9 �Mw�� ◌ �t�hF$�� (�� D�} � �MO��[~]

[Al Mulk 67:05] And We (Allah) have adorned the lowest sky with glittering stars

from which meteors separate and launch to drive away the eavesdropping devils,

and have prepared for them in the Hereafter the torture of the Blazing Fire.

Allah beautified the sky which we see closest to Earth with stars that are illuminated and

made out of them meteors that separate from them and shoot at the devils who eavesdrop.

Allah has prepared a fervid Fire for the devils in the Hereafter other than being burnt with

meteors in this world.

DF� �p �(�� D�V�� f� GS��F%�� ◌ �t�oY�� u��[�]

[Al Mulk 67:06]For those humans and jinn who disbelieve in their Lord is the

torture of Hell: and to such ending and return is indeed evil.

Allah has prepared for the blasphemers among the humans and jinn, in the Hereafter, the

torture of Jahannam which is a greatly fervid blazing Fire; the Hadith that was narrated

by At-Tirmidhiyy establishes that the Fire of Hell was lit for one thousand years until it

turned red in color and one thousand years until it turned white in color and one thousand

years until it turned black in color, so it is pitch black and dark. To end up in Hellfire is

such an evil place to which the blasphemers return.

�8B�f�Z T�X� ��w��U �} �B�h�k ��q �B�w�� 6�N[�]


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[Al Mulk 67:07]When the blasphemers are cast therein, they will hear its terrible

braying-like sound drawing in as it boils and blazes forth,

When the blasphemers are thrown into Jahannam similar to throwing logs in a great fire,

they shall hear for Jahannam a terrible braying-like sound—similar to that of a donkey—

drawing in strongly as a result of its fervent boiling.

﴿٨﴾ ��g�� G� ��F�� 4�bZ ◌ �C R.�B�q ��q T�w�� YF%�� RS�� D�b�Z��S �� O� �e �D�}

[Al Mulk 67:08] Almost bursting with fury toward the blasphemers: Every time a

Group of them is cast therein, the Keeper-Angels will ask out of reprimand, "Did no

Prophet come to warn you against such torture?"

Jahannam will be almost bursting with anger—a simile of its fervid boiling-- toward the

blasphemers. With each batch of blasphemers thrown into Jahannam the Angels charged

with jahannam called Azzabaniyah—Malik and his aids—will reprimand them by asking

them whether or not a Messenger warned them in this world against the torture that they

now encounter—thereby adding to their torture.

� �5 a� �m F��N �D�O � �#�N �� TU G� �J�F%�� 5F�� %�� F�bq RS�� p �M� HP%�� B�� t��[�]

[Al Mulk 67:09] The blasphemers will say: "Yes indeed; the Warners did come to

us, but we belied them and said, 'Allah never sent down any Message to you: you

are nothing but in a confused state of ignorance!'"

The blasphemers admit on the Day of Judgment that Allah the Exalted Has sent them

Messengers who warned them against the situation they now encounter and also admit

that they belied them. They told the Messengers sent to them, 'Allah has not revealed to

you any of what you claim among promise of reward and threat of punishment and other

than that'. Abu Hayyan said in his book of interpretation of Qur'an that the saying of

Allah في ض@ل كبير fإن أنتم إ could have two meanings: 1) The blasphemers address the

Messengers who were sent to warn them first by belying them and denying that they

received any revelation and second by accusing them of ignorance and of being in a state

of utter confusion. 2) It is possible that the statement is made by the Angels in charge of

torturing the blasphemers in Hellfire with which they address the blasphemers

reprimanding them and informing them that they are now in a state of destructive torture

that emanated from their misguidance in this life.

�t�hF$�� (�� m �F�� W�w�h� �� lY�$ �F�� B� �B��[\�]

[Al Mulk 67:10] They will also say: "Had we but listened or used our mind, we

should now not be among the occupants of the Blazing Fire or deserving perpetuity

therein!"


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The blasphemers, while in Hellfire, will say to the Angels in charge of keeping

Jahannam, ' only if we had listened to the Messengers the way the seekers of truth would

listen or had we used our minds to think about what the Messengers were saying we

would not have been now in Hellfire deserving to be therein forever'. This ayah presents

a proof that the accountability relies on the proofs hearing and mind offer and that both

are binding proofs.

�t�hF$�� (�� V� ��w ��$q �D�� B�q�O��q[\\]

[Al Mulk 67:11] They will then confess their blasphemy of belying the Prophets: but

useless will be their confession and far will the occupants of the Blazing Fire be from

the Mercy of Allah!

The blasphemers admit their blasphemy of belying the Messengers, but their admission

will not help them and will not save them from the torture of Allah. The supplication will

be made against the blasphemers who are doomed to Hellfire to be what they are, that is

deprived and far from the Mercy of Allah. Abu Ja^far and Al-Kisa'iyy recited with a

dammah on the Ha'.

Rt�� R �p�� RA�f�gF D�} �v��g�� D��F��8 #�Bz�� GS��F�� F#�N[\i]

[Al Mulk 67:12] As for the believers who fear their Lord in seclusion as they did

openly, for them is Forgiveness and Paradise.

After Allah the Exalted mentioned the threat of torturing the blasphemers Allah

mentioned the promise of reward for the believers. The believers who fear their Lord

regarding the matters and situations of the Hereafter of which they had been informed, or

they fear Him while they are away in seclusion from the eyes of the people, and believed

in Him, and obeyed Him secretly as well as openly, they will be forgiven by Allah for

their sins and will be rewarded Paradise.

�J�� p� �� D�b��B�� c �C�� ◌ �8��Mco�� *� �� RD��%� �JF �N[\s]

[Al Mulk 67:13] And whether you conceal your speech or announce it, Allah

certainly has complete knowledge, of the good and evil secrets of all hearts.

Allah addresses the people that whether they conceal or declare their speech Allah knows what is in their hearts among good and evil, hence, whatever they utter is known to Allah.

The Ayah reveals that both matters, whatever said openly or kept hidden, are equally

known to Allah.

Ibn Al-Jawziyy said that Ibn ^Abbas said: 'This Ayah was revealed about the

blasphemers who associated partners with Allah. They used to slander the Messenger of


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Allah, sallallahu ^alayhi wa sallam, and Jibril would inform him about what they said, so

they would tell one another to keep their saying concealed so that Muhammad's God

would not hear.'

�t�� rF%�� B�X� d%e �G �D%�h�S ��[\y]

[Al Mulk 67:14] Should He not know, - that which He created? And He is the One

Who Endows Generosities upon His slaves and nothing escapes His Knowledge.

The Ayah presents an interrogative that negates that Allah does not hear, thereby

confirming that Allah the Exalted surrounds with His Knowledge the concealed and

announced matters and what the creations reveal or hide. How could it be otherwise,

knowing that Allah is the One who made things exist from a state of nonexistence, and

He is the One who is Generous to His slaves secretly when they do not anticipate, and He

is the One who knows the reality of all things and nothing is kept hidden from His

knowledge.

�J��9V8 G� �B�%�� m �B�z� �q ��B��6 ?�8 �� D�b� Whp =��F�� B�X ◌ �8B�zc�� J��N�[\~]

[Al Mulk 67:15] Allah is the One Who has made the earth manageable for you, so

walk through its tracts and eat the lawful Sustenance which He provides: but to

Him you shall return and be resurrected for settlement of account.

Allah is the One who made the Earth manageable for the people to inhabit and be able to

walk on it, dig wells, channel springs and rivers, construct buildings, plant seeds and trees

and the like. Had Earth been a solid rock none of that would have been manageable.

Allah ordered the people to walk through its tracts and it was said through its mountains

and it was said through its sides. Al-Bukhari said, 'manakibiha ( مناكبھا) means its sides'.

The underlying meaning is that Allah is the One who facilitated for you to walk through

its mountains which reflect additional meaning of extreme facility. Also Allah ordered

the people to eat from the lawful sustenance that Allah provides. Allah informs the people

that they shall return to Him on the Day of Judgment and that they shall be resurrected

from their graves to stand for account of their deeds and for recompense. Indeed they

shall be questioned whether or not they were thankful to Allah for what He endowed

upon them.

�8B�� T�X �6��q ?�8 �� D�b�� $�� #� ��YF$�� m GF D�O�� [\�]

[Al Mulk 67:16] Do you feel safe that Jibril who is in heaven will not cause earth to

cave in underneath you and swallow you up and shake back and forth over you?

Allah scared the blasphemers of Makkah by addressing them that do you feel safe from

Jibril who is in heaven, the Angel in charge of punishment, to not make Earth cave in


14

under you and sink below just as it did underneath Qarun and underneath the people of

Lut in their cities. Allah the Exalted with His Power causes the Earth to shake at the time

of caving in until it throws the blasphemers downward and it becomes over them moving

back and forth.

When explaining this Ayah the scholars of interpretation highlighted that Allah the

Exalted is clear from being attributed with places, directions, bodily attributes and all

attributes of the creations. Hence Allah is clear from residing in the sky, sitting on Al-

Ârsh or any other place. Allah exists without a place or a direction. Al-Hafidh Al-Îraqi,

in his book Al-Amali, when explaining the Hadith:

إ رحموا من في ا+رض يرحمكم من في السماء

Said: 'The other narration ماء is the اءمن في السم reveals that the meaning of the ayah أھل الس

Angels.'

�� E �D�b��%� W �C��S #� ��YF$�� m GF D�O�� 7� ◌ %�h�O$q �S�� #B�Y[\�]

[Al Mulk 67:17] Or do you feel safe that Jibril Who is in Heaven will not send

against you a violent wind that showers you with stones, so that you shall know—

when knowing will not help-- how true was My(Allah’s)warning?

Moreover, Allah addressed them that do you feel safe from Jibril who is in Heaven, the

Angel in charge of punishment, to not send against you from the sky a strong wind with

stones as he did against the people of Lut and the people of the Elephant. Indeed, you

blasphemers shall know, as you delve in torture and when knowing shall not help you,

the consequence of the Warning of Allah and that you belied it and rejected Allah’s

Messenger.

�t�b #�� bq �D��%�� G� GS��F�� (F�� Mw��[\�]

[Al Mulk 67:18] But indeed people before the blasphemers of Makkah belied the

Messengers: then how truthful did they find the torture Allah that befell them?

The blasphemers of the previous nations, before those of Makkah, such as the people of

Noah, Âd, Thamud, Lut, Madyan, and Pharaoh did belie the message of the Messengers

and indeed did find the torture of Allah a true matter.

�S� �*�Fq�� D�� B�q ��tFr�� N ��S �� G��w ◌ �GH��IF�� F��N FG��b �$�� ◌ Rt�o� �� TU VW�b�� JF �N[\�]

[Al Mulk 67:19] Do the blasphemers not see the birds above them, spreading and

folding in their wings? Nothing keeps them from falling except (Allah) Ar-Rahman:

Indeed Allah knows all things.


15

After Allah the Exalted warned them against the caving in of Earth and the wind He

cautioned them to take heed in the masterly creation of the birds. Has the blasphemers not

seen how the birds fly in the air spreading and folding in their wings as they fly—as Al-

Bukhari and Mujahid explained-- without falling down despite their heavy weights and

large bodies? It is Allah's Power that protects them and keeps them from falling. Indeed

Allah knows all things and nothing escapes His Knowledge.

�GH��IF�� #��4 GV D��o�S �D�bF� RM��p B�X =��F�� H� X �GF � ◌ �8�� m F��N #��q�b�� #�N[i�]

[Al Mulk 67:20] O blasphemers, who is there as supporters who can stop and avert

the torture from you if it comes, besides (Allah) Ar-Rahman? The blasphemers are

but in delusion.

The Ayah presents an interrogative confirming and giving the address of: O blasphemers

there are no supporters for you who can stop and avert the torture from you when it

befalls you. Allah is the true supporter, but the blasphemers are drowning in delusion

thinking that what they worship other than Allah will benefit or harm them or make them

closer to Allah in acceptance.

�J��9�8 �$� � �#�N �D�b��9��S =��F�� H� X �GF � ◌ �8B�f�� !B��O�� m �BcF� W�[i\]

[Al Mulk 67:21] O blasphemers, who are there that, can give you sustenance if Allah

were to withhold His provision? No, the blasphemers persist in impiety and

departure from the Truth.

O blasphemers no one can give you sustenance if Allah withholds the reasons of

sustenance such as rain and vegetation. The blasphemers persist on their blasphemy and

denial, although the truth stands out crystal clear, and arrogantly reject and depart from

the truth.

�D��wO �$c �'�� HP%� ��S�BC T �z�� GF � HnM �X� �J�� p� HP%� ��b� T �z�� GYq�[ii]

[Al Mulk 67:22] Is then one who walks with his face lowered, better guided, - or one

who walks looking ahead on a Straight path?

Allah the Exalted sets in this Ayah an example for both the believers and the

blasphemers. Which of the two, the person who walks with his face lowered not looking ahead and right and left maintains a swift path free of pitfalls, or the one who walks

headforemost looking ahead and right and left? This is what the blasphemer does, he

indulges in blasphemy and sins in this world tripping over pitfalls one after another and

in the Hereafter he shall be assembled dragged on his face. Whereas the believer sees his

path clearly through adhering to the rules of the religion, thereby escaping the pitfalls,

and will be a winner in the Hereafter.


16

Qunbul recited Siratin ( صراط ) with sin.

AM�u�q �� 8�o�� l �YF$�� D�b� Whp� �D��z � =��F�� B�X �W�� ◌ �a��%� #��b�zZ �F [is]

[Al Mulk 67:23] O Muhammad say to the blasphemers: "Allah is the One Who has

created you and your faculties of hearing, seeing, and understanding: little thanks it

is you give.

Allah the Exalted ordered Prophet Muhammad to tell the blasphemers that Allah is the

one who created you and created for you your ears, eyes and hearts with which you hear,

see, and comprehend, but you give little thanks to Allah for His endowments.

Thanking Allah for His endowments entails not using them in sinning but to use them in a

manner acceptable by Allah. But you blasphemers have not used these endowments in

manners accepted by Allah; hence, you have not been thankful to Allah at all.

#��z�� J��N� �?�8 �� m �D��86 =��F�� B�X �W��[iy]

[Al Mulk 67:24] O Muhammad say to the blasphemers: "It is Allah Who has spread

you out through the earth, and to Him you shall be resurrected and assembled."

Allah the Exalted ordered Prophet Muhammad to tell the blasphemers that Allah is the

one who spread them out on Earth and that they shall be resurrected on the Day of

Judgment and be gathered from their graves for settlement of account and requital. The

meaning encompasses that the One who has the Power to create you has the Power to

resurrect you and thus it entails a refutation of those who deny the Resurrection and

Assembly.

��4�� D�O�� #�N �M��B�� H� X H� #B��B�w�S�[i~]

[Al Mulk 67:25]The blasphemers mockingly ask: When will this promise of torture

be fulfilled? - If you are telling the truth.

The blasphemers who deny the Resurrection and Assembly shall mockingly say: ' if you

are truthful, when is the Day of Judgment and when the torture with which you are

threatening us is.'

R��c RS�� F��N� �J�F%�� M�� D�%�h�� F��N �W��[i�]

[Al Mulk 67:26] O Muhammad say: " Allah alone has the knowledge of the time of

the Day of Judgment: I am only to warn you and plainly convey to you the laws."


17

Allah answered them by ordering Prophet Muhammad to tell the blasphemers that Allah

alone knows the time of occurrence of the Day of Judgment, and that the Prophet only

warns them against a severe torture for their blasphemy, and clearly conveys to them the

rules of the religion.

#B��FMZ �J�� D�O�� =��F�� H� X W�� f� GS��F�� B�p�� u� �C ��f��9 ��8 �FY%�q[i�]

[Al Mulk 67:27] When they see the torture on the Day of Judgment, grieved will be

the faces of the blasphemers, and the Angels of torture will say to them: "This is the

torture fulfilled, which you were calling for!"

On the Day of Judgment when the blasphemers see the promised torture close to them

their faces will be grieved and blackened with sadness just like the one driven to be

killed. The Angels in charge of torture will add to their grief by telling them that this is

the torture you have been asking for and rushing to have—as per Ya^qub's recitation of

with a single dal—or they will tell them face the torture that you have been lying ( تدعون )

about and believing that if you die you will not be resurrected—as per the recitation of

the rest of the reciters of ( تدعون) with a double dal.

��S�8� �W�� D�� (�� G� GS��q�b�� t�� GYq �� I8 �� T�hF G � �J�F%�� b% �X� �#�N �D�O[i�]

[Al Mulk 67:28] O Muhammad say to the blasphemers: "Whether Allah causes me

and the believers with me to die—as you aspire--, or if He bestows His Mercy on us,

- yet who can rescue the blasphemers from a grievous torture?"

Allah ordered Prophet Muhammad to tell those among his people who associated partners

with Allah and wished the death of the Prophet that do you see if Allah makes me and the

believers with me die or keeps us alive and do not torture us, who then will protect you

and avert from you the painful torture due to your blasphemy? The death or life of the

Prophet and the believers does not rescue the blasphemers from the torture, hence you do

not need to ask for a sooner occurrence of the torture and the Day of Judgment, rather

their occurrence constitute a great hardship on you.

��%F�B�Z �J��%�� J�� F� �GH��IF�� B�X �W�� ◌ ��c �5 a� �m B�X �G #B�Y%�h�O$q ��[i�]

[Al Mulk 67:29] O Muhammad say: "He is (Allah) Ar-Rahman: We have believed

in Him, and on Him we have relied: So, soon you will know-- as you encounter the

torture-- which of us is in clear misguidance."

Allah ordered Prophet Muhammad to say: ' Allah is the One whom we worship and

whom is clear from all non-befitting attributes and whom you are called upon to worship.


18

We believed in Him, and we did not associate anything with Him, and we relied upon

Him in all our affairs and He is the One Who truly Benefits and Harms. O you who

associate partners with Allah, once you delve into the torture you shall realize who was

misguided you or us?'

��hF ��| D�b��Z��S GYq ��8�B� �D��¡� {�� #�N �D�O��S�8� �W��[s�]

[Al Mulch 67:30] O Muhammad say to the blasphemers: "O people of Quraysh tell

me if your water be some morning lost in the underground earth, who then can

supply you with clear-flowing water except Allah? So how dare you deny that He

will resurrect you?"

Allah ordered Prophet Muhammad to say to those who associated partners with Allah: '

tell me o people of Quraysh, if you wake up to find your water has sunk into Earth and

you cannot reach it with your hands or lifting buckets, who else but Allah has the power

to make visible water run in a manner accessible to the hands? So how could you deny

that Allah has the Power to resurrect you?'

It was said that this Ayah was recited before an atheist so he said: ' the water can be

fetched using shovels and axes', he lost his vision and became blind the same evening.

We seek refuge with Allah from such daring remarks about Allah and His Ayas and we

ask Allah to preserve for us our state of belief and to successfully end our lives and to

admit us into Paradise along with the meritorious. Amin.


19

سورة القلم


لعلى ﴾وإنك ٣﴿ ممنون غير kجرا لك ﴾وإن ٢﴿ بمجنون ربك بنعمة أنت ﴾ما١﴿ يسطرون وما والقلم ن

ضل عن سبيله وھو بمن أعلم ھو ربك ﴾إن ٦﴿ المفتون ﴾بأييكم ٥﴿ ويبصرون ﴾فستبصر ٤﴿ عظيم خلق بين ﴿٧أعلم بالمھتدين ﴿ وا لو تدھن فيدھنون ﴿٨﴾ف@ تطع المكذ ھين ٩﴾ود ف م ﴾وf تطع كل ح@

اء بنميم ﴿١٠﴿ ش از م ن ١١﴾ھم لك زنيم ﴿١٢اع للخير معتد أثيم ﴿﴾م ﴾أن كان ذا مال وبنين ١٣﴾عتل بعد ذلين ﴿١٤﴿ ﴾إنا بلوناھم كما بلونا ١٦﴾سنسمه على الخرطوم ﴿١٥﴾إذا تتلى عليه آياتنا قال أساطير اkو

بك ١٨﴾وf يستثنون ﴿١٧الجنة إذ أقسموا ليصرمنھا مصبحين ﴿ أصحاب ﴾فطاف عليھا طائف من رريم ﴿١٩وھم نائمون ﴿ ﴾أن اغدوا على حرثكم إن كنتم ٢١﴾فتنادوا مصبحين ﴿٢٠﴾فأصبحت كالص

سكين ﴿٢٣﴾فانطلقوا وھم يتخافتون ﴿٢٢ين ﴿صارم ﴾وغدوا على حرد ٢٤﴾أن f يدخلنھا اليوم عليكم ما رأوھا قالوا إنا لضالون ﴿٢٥قادرين ﴿ لكم لوf ﴾قال أوسطھم ألم أقل ٢٧﴾بل نحن محرومون ﴿٢٦﴾فلم﴾قالوا يا ٣٠﴾فأقبل بعضھم على بعض يت@ومون ﴿٢٩﴾قالوا سبحان ربنا إنا كنا ظالمين ﴿٢٨تسبحون ﴿

نھا إنا إلى ٣١ويلنا إنا كنا طاغين ﴿ لك العذاب ٣٢ربنا راغبون ﴿﴾عسى ربنا أن يبدلنا خيرا م ﴾كذ

﴾أفنجعل ٣٤﴿ النعيم جنات ربھم عند للمتقين ﴾إن ٣٣﴿ يعلمون كانوا لو ◌ أكبر ا�خرة ولعذاب

﴾إن لكم فيه لما ٣٧سون ﴿تدر فيه كتاب لكم م ﴾أ ٣٦﴿ تحكمون كيف لكم ﴾ما٣٥﴿ كالمجرمين المسلمين لك أيھم ﴾سلھم ٣٩﴿ تحكمون لما لكم إن ﴾أم لكم أيمان علينا بالغة إلى يوم القيامة ٣٨تخيرون ﴿ زعيم بذ

﴾يوم يكشف عن ساق ويدعون إلى ٤١انوا صادقين ﴿ك إن بشركائھم أتوافلي شركاء لھم ﴾أم ٤٠﴿جود ف@ يستطيعون ﴿ سالمون وھم السجود إلى يدعون كانوا وقد ﴾خاشعة أبصارھم ترھقھم ذلة ٤٢الس

ذا الحديث يكذ نوم ﴾فذرني٤٣﴿ ـ كيدي إن ◌ لھم ﴾وأملي٤٤﴿ يعلمون f حيث من سنستدرجھم ب بھ

غرم من فھم أجرا تسألھم ﴾أم ٤٥﴿ متين ثقلون م حكم ل ﴾فاصبر ٤٧﴿ يكتبون فھم الغيب عندھم ﴾أم ٤٦﴿ م

به لنبذ بالعراء ٤٨بك وf تكن كصاحب الحوت إذ نادى وھو مكظوم ﴿ر ﴾لوf أن تداركه نعمة من رالحين ﴿٤٩وھو مذموم ﴿ وا ليزلقونك بأبصارھم ﴾وإن يكاد الذين كفر ٥٠﴾فاجتباه ربه فجعله من الص

ا سمعوا الذكر ويقولون إنه لمجنون ﴿ ﴾٥٢﴾وما ھو إf ذكر للعالمين ﴿٥١لم


20

سورة القلم

Surah Al-Qalam


# ◌ #��r�$S � � �D%w��[\]

[Al-Qalam 68:1] I (Allah) make adjuration by the Nun and by the pen with which

the angels record the happenings that take place in this life and until the Day of

Judgment.

Ibn Kathir, Nafi^, Khalaf by the way of Warsh, Abu Âmr, Hamzah, Hafs recited with

enunciating the Nun; that is with removing the Idgham of the Nun with the waw of the

adjuration. Ibn Âmir, al Kisa’i, Shu^bah, Khalaf and Ya^qub recited with making

Idgham of the Nun with the waw of the adjuration.

Nun. Allah knows best what He means by it and apparently it refers to the letter in the

Arabic alphabet. Allah makes adjuration by the pen, due to the insurmountable benefits it

presents, and by what the angels write (therewith) among all what happens in this life and

until the Day of Judgment among death times, deeds, sustenance and other.

�#B�� ¢�| �V�8 ��Y�h�� [i]

[Al-Qalam 68:2] O Muhammad, the grace of belief, prophet hood and other that

your Lord endowed upon you does not render you mad.

O Muhammad, you are not insane, as the blasphemers falsely claim, for receiving the

endowments of belief, prophet hood and other than that from your Lord. Ibn al-Mundhir

related from Ibn Jurayj that he said: the blasphemers used to say to the prophet, sallallahu

âlayhi wa sallam, that he is an insane devil. Hence the Ayah was revealed to establish

that you Muhammad are not insane for the grace of prophet hood and belief that Allah

bestowed upon you. The endowments of Allah upon him are apparent, the complete

articulation, complete mind, good reputation, clearance from non befitting attributes,

praiseworthy manners; and this definitely exposes the fabrication of the blasphemers in

their saying and refutes them. This ayah answers the saying of the blasphemers reported

in surah al Hijr ayah 15 about the prophet, sallallahu âlayhi wa sallam, that he is insane.


21

﴿٣﴾ �#B��£ �� p � �� F#�N�

[Al-Qalam 68:3] And most surely O Muhammad, you shall have a great reward

from your Lord for your patience with the harm of the Mushriks, unfailing and

never to be cut off; so do not let their saying (you are mad) stop you from calling the

creations to the belief about Allah.

O Muhammad you shall indeed have a great reward from Allah for your patience with the

harm of the blasphemers who associate partners with Allah; full rewards that shall never

stop. Hence do not let their fabricated saying hinder you from inviting the people to

believe in and worship Allah.

�D��¤� �d�%�e HP%h� �F �N�[y]

[Al-Qalam 68:4] And most surely O Muhammad, you adhere to the sublime

manners with which Allah ordered you in the Qur’an.

Surely, O Muhammad, you have great manners and you adhere to them. Imam Muslim

narrated in his book as-Sahih from ^A’ishah may Allah accept her deeds and from her

father who said: "فإن خلق نبي هللا صلى هللا عليه وسلم القرءان" : Indeed you have and adhere to the

adorning manners with which Allah ordered you in the Qur’an.

#��o��S� � �o��O$q[~] [Al-Qalam 68:5] So Muhammad you shall see, and on the Day of Judgment the

Mushriks of Makkah shall see (the promised threat of Allah.)

On the Day of Judgment you shall indeed know O Muhammad. The blasphemers among

the people of Makkah who associate partners with Allah shall know too and realize

Allah’s promise of punishment.

�#B�O�fY�� D�bV�S��[�]

[Al-Qalam 68:6] Which of you is afflicted with madness, the group of believers with

whom you are or the group of the Mushriks.

It will be known on the Day of Judgment whether the one afflicted with insanity is with

the group of believers with whom you belong, or with the group of blasphemers who

associate partners with Allah.

O ��Y�� D%�� B�X� �J�%��C G� FW� G�| �D%�� B�X �F�8 F#�N GS�M[�]


22

[Al-Qalam 68:7] Verily your Lord best knows him who strayed from His way, and

He best knows the followers of the right path. And on the Day of Judgment, Allah

shall recompense each of them according to His knowledge.

O Muhammad Allah knows best who strayed away from His Religion and Allah knows

best who are on the path of guidance. On the Day of Judgment Allah shall recompense

each according to His eternal and everlasting knowledge.

�� V�b�Y�� l�r�Z aq[�]

[Al-Qalam 68:8] So do not obey, in any of what they demanded of you, those who

deny the Truth revealed to you.

The prophet, sallallahu ^alayhi wa sallam, like all other prophets, is impeccable from

committing blasphemy before and after prophet hood. Hence the address is to teach us to

be steadfast to the true religion of Islam. So do not obey O Muhammad the heads of

Makkah who invited you to their religion and belied the revelation that descended upon

you; and indeed he is impeccable from obeying them. The Ayah entails prohibition of

following any of what they called him to, whether among leaving them alone in exchange

for leaving him alone, for him to glorify part of the time what they worshipped other than

Allah and part of the time to worship Allah, and other than that.

�B� ��c4� #B��X �M��q �G�X �M�Z[�]

[Al-Qalam 68:9] They wish that you should compromise and be pliant so they (too)

would compromise and be pliant.

The blasphemers wished O Muhammad that you depart some of the obedience that you

do for their sake, so they may reciprocate and depart some of the wrong that they do lest

you may be flexible with them and they are flexible with you.

��F �/ FaE FW�� l�r�Z ��[\�]

[Al-Qalam 68:10] And do not obey any mean oath-monger men, swear-ers to false

hood and despicable to themselves.

Do not obey O Muhammad any swear-er who exaggerates in swearing to falsehood, who

is degraded and despicable in opinion and differentiating between matters. Some said it

means do not obey any liar who is despicable to himself. Al-Hafidh Ibn Hajar said in his

book”Fath al-Bari in Explaining Sahih al-Bukhari”: “There is a difference in opinion


23

regarding which the Ayah was revealed about, it was said it was about al-Walid Ibn al-

Mughirah as mentioned by Yahya Ibn Salam in his Interpretation. And it was said it was

about al-Aswad ibn Âbd Yaghuth as mentioned by Sunayd Ibn Dawud in his

Interpretation. And it was said it was about al-Akhnas Ibn Shurayq as mentioned by as-

Suhayli from the route of al-Qutaybi. The last two sayings were mentioned by at-

Tabariyy who said: it was mentioned it was about al-Akhnas , and others claimed it was

about al-Aswad but it was not about him, and others said it was about Âbd ar-Rahman

Ibn al-Aswad which is farfetched, because he was young at the time and he had embraced

Islam and was mentioned to be among the companions”.

�D��Y�� FzF �9�F¥[\\] [Al-Qalam 68:11]

Ibn Âbbas said this is in reference to the backbiter, and back biting is mentioning about

your Muslim brother, behind his back, that which is in him that he dislikes to be

mentioned. Abu Dawud narrated in his book as-Sunan about Anas Ibn Malik who said:

The Messenger of Allah sallallahu âlayhi wa sallam said: “ When I was made to ascend

to the sky I passed by people with brazen nails scratching their faces and chests, so I said,

who are they O Jibril? He said, those are the ones who consume the flesh of the people

and violate their honor”.

قال رسول هللا صلى هللا عليه وسلم: "لما عرج بي مررت بقوم لھم أظفار من نحاس يخمشون وجوھھم وصدورھم، فقلت: من ھؤOء يا جبريل؟ قال: ھؤOء الذين يأكلون لحوم الناس ويقعون في أعراضھم".

And he is one who spreads tales for the purpose of causing enmity between them. Tale

bearing is spreading the statements said to those concerned to cause enmity. The

Messenger of Allah sallallahu âlayhi wa sallam said: “The tale bearer does not enter

paradise along with the first batches”; narrated by al-Bukhari and reported by Abu

Dawud in his book as-Sunan.

قال رسول هللا صلى هللا عليه وسلم: "O يدخل الجنة قتات"

�D��¦� �MO�h� ��t§�%V� �+�F�F [\i] [Al-Qalam 68:12] Hinderer of (all) good, transgressor beyond bounds, deep in sin,

It appears that the term good used here is in reference to goodness in general as was

mentioned by Abu Hayyan it was said it means the money miser. And it was said the one

who stops his off springs and tribesmen from embracing Islam telling them whomever

embraces Islam I shall never benefit him in anything. According to most of the scholars

this is in reference to Al Walid Ibn Al Mughirah.


24

Moreover, he is one who transgresses against the people doing them injustice, crossing

the acceptable boundaries and delving in sins.

�D�� 9 �� H6 M�h�� !W�O��[\s]

[Al-Qalam 68:13] Violent and cruel, evil and reprehensibly base-

Moreover, he is one who is rough mannered and un-lovingly cold. And it was said one

who drives and coerces people into what they hate through beating and imprisoning. And

it was said one who is extreme in unjust altercation. And it was said one who is abhorrent

and base. And it was said one who exaggerates in eating, drinking, cruelty and injustice.

The meaning entails that over and above the degraded attributes that Allah attributed to

him he also falsely claims that his father was from the tribe of Quraysh. Also it was said

the meaning is that he is known for evil just as the goat is known by what hangs down

from its ear and the throat. Al-Bukhari narrated in his book of as-Sahih about Ibn Âbbas,

May Allah accept both of their deeds, who said in interpreting the saying of Allah عتل بعد﴿﴾ذلك زنيم : (Zanim: زنيم) A man from Quraysh who has a dangle like the dangle of a goat.

Also Al-Bukhari narrated in his book of as-Sahih about Harithah Ibn Wahb al-KhuzaÎ

who said I heard the messenger of Allah say:

اظ مستكبر" ه، أO أخبركم بأھل النار كل عتل جو "أO أخبركم بأھل الجنة، كل ضعيف متضعف لو أقسم على هللا +بر

Which means: Shall I tell you about the people of paradise! They are every weak and

taken for granted as weak whom if he supplicates to Allah he will be answered. And shall

I tell you about the people of Hell-Fire! They are every rough mannered and un-lovingly

cold who is arrogant to believe in the Hereafter and who harms and drives and coerces

people. In Jabir narrated about In Âbbas who said, when [Al-Qualm 68:10] was

revealed to the Messenger of Allah sallallahu âlayhi wa sallam, we did not who was

meant—referring to al Walid Ibn al-Mughirah—until the term (Zanim: زنيم) in [Al-

Qalam 68:13]was revealed, then we recognized him for having a dangle like the goat’s.

�� 5� �6 #�� #�[\y] [Al-Qalam 68:14] Do not obey him because he possesses wealth and numerous sons.

There are two meanings, the first is: do not follow who has such dispraised attributes

because of his wealth, numerous sons and worldly riches. The second is: because he has

wealth and numerous sons he belies the Quran.

5�� Z�S �J��%� HP%��O��Z �6�N ��F� �� t�j�C�[\~]


25

[Al-Qalam 68:15] When our (Allah) revealed verses are recited to him, he says:

Myths of the ancient people.

He says that about the Qur’an to ridicule its verses and denies that it came from Allah.

�j�� P%� �J�Y �$�C �7B[\�]

[Al-Qalam 68:16] We will brand him on the nose with evident disgrace.

After Allah mentioned his base sayings and doings Allah referred to His threat of

punishment and mentioned “We shall brand his nose with a mark showing the disgrace of

his entire livelihood in this life”. It was said he was cut by the sword on the nose during

the battle of Badr that left a brand of disgrace that shall attach to him and never depart

him.

� �B�Y$�� 6�N ��F�� (�� B%�� Y� �D�X� �B%�� F �N � ��o� ��F�� o�[\�]

[Al-Qalam 68:17] Surely we (Allah) have tried them as we tried the owners of the

garden, who swore that they would certainly pick the fruits in the morning to

deprive the poor,

(Allah) have tried the people of Makkah by bestowing on them wealth so they may be

thankful and not spendthrift. But when they did and posed enmity against Muhammad

(Allah) afflicted them with famine and drought, just as (Allah) tried the owners of the

gardens who swore that they would certainly pick the fruits in the morning to deprive the

poor from the recurrent charity their father before them offered.

#B��¨O �$S ��[\�]

[Al-Qalam 68:18] And made no reservation of relying on the Will of Allah;

And when they attempted to act on it and pick the fruits in the morning they did not say

“if Allah Wills”. Rather they decisively acted as if they absolutely control their affairs.

The story of the owners of the gardens: The scholars of interpretation mentioned that a

man in Yemen who owned an orchard and was a believer following Prophet Jesus (^Isa),

peace be upon him. He used, at the time of harvest, to give away part of his fruits to the

poor as a charity. When he died his three sons inherited him. One day they said we have

little money and many children and our father used to give the charity when the money

was plenty and the children were few; so we cannot do it anymore when our money is

little and our children are plenty. Hence, they were determined to deprive the poor from


26

the repeated charity and decided to pick the fruits early in the morning before any of the

poor show up. But when they reached their orchard in the morning they found it had

burned down and turned as black as the night.

#B�Y�Q� �D�X� �V�F8 GV R��Q�j ��%� /�rq[\�]

[Al-Qalam 68:19] Then there came on the garden a fire from your Lord, which

swept away all around, while they were asleep.

A matter came from Allah that circled all over the orchard; this is in reference to the fire

that Allah sent and entirely burned down the orchard when they were asleep.

�©�Fo�� q[i�] [Al-Qalam 68:20] So it burned down and became as black as the night.

So the orchard burned down and became as black as the night or as white as the morning

clear without any trees.

� ��o� ��4��O�q[i\] [Al-Qalam 68:21] As the morning broke, they cried out one unto another,-

The owners of the gardens when they woke up they called one another to proceed to the

orchards. It was said their orchards became like black ashes.

�� 8�� D�O�� #�N �D�b�¦�E HP%� ��M�� #�[ii] [Al-Qalam 68:22] Saying: Go early in the morning to your field if you would gather

the fruits."

That is if you desire to pick the fruits then go early in the morning.

#B�O�q�§O�S �D�X� �B�w%r �q[is] [Al-Qalam 68:23] So they went, while saying secretly one unto another in low tones,

They proceeded to their fields while whispering to one another so others do not hear them

and know what they intended to do.

R��b�$V D�b��%� 7�B�� F��%�e �MS F� #�[iy] [Al-Qalam 68:24] "Let not a single indigent person enters upon you into the

(garden) this day."


27

They whispered to one another: “do not enable any poor or indigent person enter into the

gardens".

GS�8�4�� 4�E HP%� ��M��[i~]

[Al-Qalam 68:25] And in the morning they went in with this purpose, having strong

unjust resolve.

Hence they went in the morning to their gardens with a strong resolve to carry out a

matter they planned secretly and embraced, thinking they have the complete autonomy to

fulfill their plan. It was said that the reference in this Ayah is to the fact that they

intended depriving the poor from a charity their father used to offer. And it was said the

Ayah has other meanings. The term قادرين﴿ ﴾ means indeed they had the power within

themselves and nothing was stopping them from reaching their fields. There is also a

possibility that the term means ‘to make it remotely achievable’ in reference to that they

made it difficult for the poor to achieve the charity their father used to give to them; the

same as in the meaning of the term when it was used in the saying of Allah in Surah al-

Fajr فقدر عليه رزقه﴿ .﴾ This last meaning was mentioned by Abu Hayyan.

�N �B�� X��8 �FY%�q #Bc�� F [i�]

[Al-Qalam 68:26] But when they saw it burnt down, they said: “Lo! We have surely

lost our way.”

When those people arrived in their field and saw it burnt down they did not recognize it

and said O people we have lost our way; then they did recognize it and understand that

they lost the crop as a punishment from Allah. It was said that it means they

acknowledged that they strayed in waking up to the resolve of depriving the poor and

indigent from the fruit and thus were punished for that.

#B� ��ª �G�« �W�[i�]

[Al-Qalam 68:27] "Indeed we are desolate and made to suffer privation of the fruits

of our labor by depriving the poor!"

They said, rather O people we have been deprived the benefit and the fruits of our field

due to our plan to deprive the poor and indigent from the charity of the fruit.

#B��V�$�Z ��B� �D�bF� W�� D��rC�� 5��[i�]


28

[Al-Qalam 68:28] The best and most mindful of them said: "Did I not say to you,

'Why not glorify (Allah)?'"

The best and the one with the soundest mind among them said have I not tell you to clear

Allah from all imperfection and thank Him for the endowments He bestowed upon you!

He reprimanded them for not praising Allah and leaving out clearing Allah from evil

doing; had they done that they would have submitted to his order of being kind to the

indigent and followed in that the habit of their father. But when they overlooked

remembering Allah and were determined to deprive the indigent Allah inflicted them

with the loss of their fields. It was said the meaning entails: Lest you had not leave out

saying God Willing. It was also said the meaning entails : lest had you not leave out

remembering Allah and repent from your ill intention; and when he blamed them they did

return to remembering Allah and admit their injustice and initiated clearing Allah from

all imperfection.

��Y��¬ �F�� F �N ��V��8 #��C �B��[i�]

[Al-Qalam 68:29] They said: Glorified is our Lord! Lo! We did injustice to ourselves

and have been wrong-doers.

They said we praise Allah and clear Him from injustice regarding what He did to our

fields. Ibn ^Abbas said: It means we repent to Allah from our sin for we did injustice to

ourselves by depriving the indigent the fruits of our fields.

#B� � aO�S ��h�� HP%� �D��h�� W��q[s�]

[Al-Qalam 68:30] Then they turned blaming one another.

They started blaming one another; one would say to the other: you suggested that opinion

to us; and the other would say to the next: you frightened us of poverty; and the third

would tell another: you instigated us to gather wealth.

� �S �B�� j �F�� F �N ��%��S[s\]

[Al-Qalam 68:31] They said: Woe to us! Surely we have transgressed!

Then they said: woe to us we ought to be destroyed for indeed we have gone against the

order of Allah by leaving out remembering Him and depriving the poor from their

designated right.


29

#B��8 ��V��8 H��N �F �N � ��V ��e ��M��S #� ��c��8 HP$�[si]

[Al-Qalam 68:32] We turn to our Lord in repentance and beseech Him that He may

give us instead a better garden than this.

Hopeful of receiving the relief and forgiveness from Allah they said: perhaps Allah

would grant us a garden better than what we had and indeed we plead with Him to

bestow it upon us. Nafi^ and Abu Ja^far and Abu ^amr recited " يبدلنا " with a Fathah on

the Ba’ and doubling the Dal.

Ibn Mas^ud said: “I was informed that they became sincere and Allah replaced their

orchard by another called Al Hayawan that bear grapes a mule can carry only a single

bunch of grapes”.

�(��h�� H�� ◌ �� A �e �®� �(��h�� ◌ #B�Y%�h�S �B� � � �B�[ss]

[Al-Qalam 68:33] Such is the Punishment in this life; but greater is the Punishment

in the Hereafter, if they did but know!

Such is the torture of this world with which Allah inflicted the owners of the garden by

destroying what they had in a manner that turned their garden to burnt ashes; Indeed the

torture of the Hereafter for those who disobey and blaspheme is far more colossal, and

had they known that they would have refrained, repented and retracted their faults.

�D��hF�� *�F�p �D�V�8 M�� wFO�Y�%�� F#�N[sy]

[Al-Qalam 68:34] Surely the God fearing Righteous ones shall have with their Lord

Paradise-gardens of bliss.

Allah informed us about what He prepared for the God fearing pious ones those who

believe in Allah and His messenger and avoid associating partners with Allah and all

other blasphemy and the God fearing one is the one is the one who fulfills what Allah

obligated one with and abstains from what Allah made forbidden. For those God fearing

ones Allah prepared the gardens of paradise of everlasting enjoyment and bliss; Allah

said:

الحات إنا O نضيع أجر من أحسن عمf* أولئك لھم جنات عدن تجري من تحتھم ﴿إن الذين ءامنوا وعملوا الص ا+نھار يحلون فيھا من أساور من ذھب ويلبسون ثيابا خضرا من سندس وإستبرق متكئين فيھا على ا+رائك نعم

وحسنت مرتفقا﴾ الثواب


30

The Ayah means: For them will be everlasting Gardens; beneath them rivers will flow;

they will be adorned therein with bracelets of gold, and they will wear green garments of

finest silk and gold embroidery: reclining therein on raised couches. How Excellent the

recompense is! And how goodly the resting place is!

The messenger of Allah, sallallahu ^alayhi wa sallam, said:

"إن أھل الجنة يأكلون فيھا ويشربون وO يتفلون وO يبولون وO يتغوطون وO يتمخطون" قالوا: فما بال الطعام؟ شاء ورشح كرشح المسك، يلھمون التسبيح والتحميد كما يلھمون النفس"قال: "ج

The Hadith means: The occupants of paradise eat and drink therein and do not spew out,

urinate, defecate, and propel nasal discharge; they said what happens to the food eaten, he

said: turns to an excretion and secretion similar to musk and they shall be brain-waved to

glorify and praise Allah as they are brain-waved to breathe.

Also he said:

شبوا فf تھرموا "ينادي مناد: إن لكم أن تصحوا فf تسقموا أبدا، وإن لكم أن تحيوا فf تموتوا أبدا، وإن لكم أن تأبدا، وإن لكم أن تنعموا فf تبأسوا أبدا، فذلك قوله عز وجل: ﴿ونودوا أن تلكم الجنة أورثتموھا بما كنتم تعملون﴾

).1[سورة ا+عراف] رواھما مسلم(

The Hadith means: A caller shall call out: you shall be everlastingly healthy and never

get sick, and you shall be everlastingly alive and never die, and you shall be everlastingly

youthful and never turn old, and you shall be in everlasting bliss and never be saddened,

as it is mentioned in the saying of Allah:

ورثتموھا بما كنتم تعملون﴾﴿ونودوا أن تلكم الجنة أ The Ayah means: And it is cried unto the believers: This is the Paradise-garden. You

have been made its heirs for your deeds of righteousness you used to do.

Both Hadiths were narrated by Muslim in his Sahih, the book of Paradise and its

enjoyments.

�� ¢�Y�� Y�% �$�Y�� Wh �¢��q�[s~]

[Al-Qalam 68:35] Verily! Shall we (Allah) then treat The Muslim People of Faith

like the Disbelieving People of Sin?

When the blasphemers said we shall be given in the Hereafter better than what you

believers will be given, Allah exposed their lying informing us that in the judgment of

Allah the believers who believed in their Lord and humbled themselves extremely in

worship are unequal to the blasphemers. The statement is a negative interrogative that

hinders the falsehood the blasphemers uttered and reprimands and threatens them.


31

#B�Y�b�� D�b� � [s�]

[Al-Qalam 68:36] What is the matter with you? How do you make a false judgment?

Then Allah reprimanded them: what is this claim of yours?! This is another interrogative

that denounces their claim, followed by a third interrogative denouncing their judgment.

Thus the meaning establishes that how do you make such an invalid judgment! as if the

matter of recompense rests with you, that you judge at your will that you shall have the

same good rewards as the Muslims in the Hereafter; reflecting that this judgment

emanates from an ill mind and twisted opinion.

#B�C�8 �MZ �J��q R(�O�� D�b� �7�[s�]

[Al-Qalam 68:37] Or have you a scripture wherein you read and learn-

O people do you have a book sent unto you from Allah and brought to you by one of His

messengers that you read in and learn, to validate your false claim equating, in status and

reward, between the Muslims and the blasphemers?

#��F�� Y� �J��q �D�b� F#�N[s�]

[Al-Qalam 68:38] That claims you shall have therein what you choose?

And that substantiates that you shall have in the Hereafter, as per your claim, that which

you desire? Al-Mizzi doubled the Ta’ of تخيرون when recited attached to the preceding

full madd.

�� w�� 7�B�S H ��N R�g�� %� R#�� D�b� �7� ◌ #B�Y�b�� Y� �D�b� F#�N[s�]

[Al-Qalam 68:39] Or have you received from Us (Allah) a covenant on oath,

extending to the Day of Judgment, that you shall surely have what you ordain?

Or have you received from Allah a covenant on oath, extending to the Day of Judgment,

that you shall surely have what you have judged?

RD��9 �� H�� D��c�S� �D��%C[y�]

[Al-Qalam 68:40] Ask them O Muhammad which of them will vouch for that!


32

O Muhammad ask those blasphemers and tell them: who among you is a guarantor who

pledges that you shall have of goodness in the Hereafter the same as the Muslims?!

��4�� B� �� #�N �D��Q� ��z�� B�Z��%�q ��U �D�} �7�[y\]

[Al-Qalam 68:41] Or have they “partners in God hood” that substantiate what they

ordain? Then let them produce their "partners", if they are truthful!

(Or have they “partners in God hood”) has two meanings. The first: do they believe that

Allah has partners who in the Hereafter will equate them with the Muslims in reward and

safety from punishment?! The statement “have they partners…” was attributed to them

because as such they would have attributed partners to Allah.

The second: or they have people who share their opinion of equating between the Muslim

and the blasphemer, and that they shall have the same goodness as the Muslims in the

Hereafter?!

The order statement here: Then let them bring about their partners, reflect that it is

undoable. The meaning is that no one says as they said, just as they do not have a book

and have no covenant of oath from Allah and have no guarantor who guarantees that

matter for them from Allah. Then let them bring about their "partners", to testify for them

if they are truthful!

#B�h��rO �$S aq �4B�¢c$�� N #�B� �M�S� �1�C G� ��z�b�S 7�B�S[yi]

[Al-Qalam 68:42] On the Day of Judgment when there shall be a severe affliction,

and they are ordered to prostrate themselves but are not able,-

When Allah invalidated their saying and established that it has no grounds what so ever,

Allah informed us about the greatness of the Day of Judgment. So Allah told us:

﴿ يوم يكشف عن ساق﴾

That it is a day of severe and intense events involving settlement of accounts and

thereupon reward and/or punishment. In the Arabic language if the battle intensifies one

would say (كشفت الحرب عن ساق), as reported in Fath al-Bari, the explanation of Sahih al-

Bukhari ]13/428[ .

It is confirmed that the meaning of the Ayah was reported from the most skilled

interpreter (Turjuman) of Qur’an ^Abdullah Ibn ^Abbas, who said: it (the Day of

Judgment will reveal intense and severe events).


33

Al-Hakim narrated from the route of Îkrimah from Ibn Âbbas who said: it is a day of

distress and hardship.

The people of falsehood among those Mushabihhah who liken Allah to the creations said

Allah has a shin that He exposes on the Day of Judgment; Indeed Allah is greatly clear of

such non befitting attributes.

Imam Abu Ja^far at-Tahawi, who is among the heads of the righteous salaf, in his creed

which is the creed of Ahl as-Sunnah Wal Jamaâh, said: “Allah the Exalted is clear from

being attributed with limits and boundaries and sides and organs”.

The blasphemers on that Day will be called upon, out of reprimand and not

accountability, to prostrate, but they will not be able to, as if their backs are sheathed with

iron. They shall be disabled to prostrate so they may be further saddened and remorseful

for their negligence, when they had sound and functional organs and were ordered to be

believers in this world and thus prostrate.

R�F��6 �D��wX��Z �D�X�8�o�� h �U�e ◌ #B�Y��C �D�X� �4B�¢c$�� N #�B� �M�S �B� �� M��[ys]

[Al-Qalam 68:43] Their eyes will be gazed down, - humiliation will cover them;

noticing that they had been summoned aforetime to prostrate themselves while they

were sound and yet had refused.

The eyes of the blasphemers will be gazed down,- humiliation will cover them at a time

when the believers will raise their heads high and their faces white when the faces of the

blasphemers are black; noticing that they had been summoned by the messengers

aforetime to prostrate themselves while they were sound and yet had refused.

�°S�M� � � �H�� (V�b�S G � �±�8�q ◌ #B�Y%�h�S � �°��E �GV D��p�8 �MO �$�C[yy]

[Al-Qalam 68:44] O Muhammad, Leave Me (Allah) to deal with those who belie this

Message. We shall gradually punish them by ways they do not perceive.

O Muhammad, it is enough reprisal on your part to leave to Allah dealing with those who

belie the Qur’an, for Allah knows best what they deserve of punishment. This entails a

severe threat to those who disbelieve in what the prophet, sallallahu âlayhi wa sallam,

brought regarding the Hereafter and other. Ibn al-Jawziyy said “some interpreters of

Qur’an claimed that the Ayah was abrogated by the Ayah of the sword, however, if we

establish that the meaning entails a severe threat and reprimand then the Ayah is not

abrogated.” We (Allah) shall gradually one step at a time punish them by ways they do

not perceive; Allah grants the sinners health and prosperity to which they submit and

think they are favored over the believers, when in reality it is a reason for their


34

destruction. Each time they sin Allah grants them an endowment and they turn forgetful

and negligent of seeking forgiveness until they face the severe punishment.

�D�} T�%� �� ◌ R��O =�M�� F#�N[y~]

[Al-Qalam 68:45] And I (Allah) shall grant them a long waiting interval, yet surely

My (Allah) punishment is severe.

Allah shall grant them a long time before the severe punishment befalls them. The

punishment of Allah is indeed severe and strong.

#B�%w��¨c �7�gF GV D��q �� p� �D��}� �$Z �7�[y�]

[Al-Qalam 68:46] Indeed you have not asked a fee from them for inviting them to

the religion, so that they refuse out of fear of being burdened with debt?

Is it the case O Muhammad, that you have demanded a fee of them for inviting them to

the true religion, that they feel burdened with the pay back should they believe, and thus

are discouraged to believe? This statement is a negative interrogative that means indeed

you have not asked a fee of them in return for your advice that made them feel burdened,

hence abstain from embracing the religion to which you have called them.

#B��O �bS �D��q �v��g�� D�XM�� 7�[y�]

[Al-Qalam 68:47] Or that the Guarded Tablet is in their hands, so that they can

write down the Unforeseen?

A negative interrogative statement that means they do not have the Guarded Tablet that

contains the Unforeseen at the control of their fingertips to write in it that which they say

will happen!

R7B�¤ �b B�X� Hn4� �6�N �*B�� v �E�o� G�bZ �� V�8 �D �b�� L��q[y�]

[Al-Qalam 68:48] So wait patiently for the Command of your Lord, and be not like

Yunus the companion of the whale, when he supplicated while he was distressed

with his people.

So Muhammad wait patiently for the judgment of your Lord which soon will come, and

proceed to fulfill the orders of Allah, and do not let their disbelief in you and harming

you discourage you from conveying what you were ordered to convey. The Ayah

establishes that the Prophet and all the other prophets are impeccable from falling short in


35

conveying the message from Allah. And do not be like Prophet Yunus who was

imprisoned in the belly of the whale. The story of Prophet Yunus when he went to Iraq at

the orders of his Lord to convey the message of Allah and invite the blasphemers to

worship Allah alone and leave out worshipping idols, they rejected his call and rebelled

against him and persisted on their blasphemy. Yunus remained patient with the harm with

which they inflicted him while preaching them and calling them to Islam until he lost

hope in face of their stubbornness and persistence to remain blasphemous. And he left

their city thinking that he will not be blameworthy in Allah’s judgment for leaving before

Allah orders him to do so. After prophet Yunus was faced by the calamity of being

swollen by the whale for rushing out of the city prior to the orders of Allah he returned to

his people and found them already had believed and he stayed with them teaching them

the matters of the religion.

Benefit: Prophet Yunus left the city being dissatisfied with his people for disbelieving in

him and persisting on their blasphemy. It is not permissible for one to believe that

prophet Yunus left because he was dissatisfied with his Lord. It is blasphemous to be

dissatisfied with Allah and it is blasphemous to believe that about prophet Yunus.

Prophets are impeccable from blasphemy, enormous sins and small abject sins before and

after prophet hood.

While in the belly of the whale, prophet Yunus made a supplication to Allah while full of

dissatisfaction with his people for their blasphemy and for making him rush to leave

them; he said: " "O إله إO أنت سبحانك no one is God except you who is clear of all

imperfection.

R7B� �� B�X� ��h�� JV�F8 GV R�Y�h� �J�8� MZ #� ��BF�[y�]

[Al-Qalam 68:49] Were it not that mercy from his Lord had bestowed upon him, he

would certainly have been cast down upon the bare land while he was blamed.

Were it not that mercy from Allah had bestowed upon him and his supplication was

answered and his excuse accepted he would certainly have been propelled out of the

whales belly and cast down upon the bare land while he was blamed. However, he was

forgiven prior to exiting the belly of the whale.

�� Fo�� G� �J%h¢q �Jc�8 ��O �p�q[~�]

[Al-Qalam 68:50] However, his Lord did choose him and make him among the

Righteous.

Allah chose him and made him among those equipped with the most complete traits of

righteousness, and it was said among the Prophets.


36

R#B�� ¢Y� �JF �N #B��B�w�S� ��V�� B�h�k �FY� �D�X�8�o�� B�w�� f� GS��F�� 4�bS #�N�[~\]

[Al-Qalam 68:51] And those who disbelieve would almost harm you with their evil

eyes when they hear the Message,-

The interpreters have two interpretations for this Ayah: the first: The blasphemers wanted

to afflict the prophet with the evil eye and Allah protected him and revealed this Ayah.

The second: It was said that the blasphemers look at the prophet with enmity that they

tend to harm the prophet with their eyes. This Ayah contains a proof that the evil eye and

its harm are a true matter; the prophet, sallallahu ^alayhi wa sallam, said: "العين حق"

narrated by al-Bukhari: It means inflicting harm by the eye is something that is confirmed

to exist.

��Y��h�%V� R ��6 F��N B�X � �[~i]

[Al-Qalam 68:52] When it is nothing else than a sound guidance to creation.

The Qur’an contains preachments for jinns and humans. From it they deduce what is

beneficial for them religiously and in the worldly matters. Hence the one who delivered it

to humans and jinns and invited to it and recited to them how is it acceptable to say about

him that he is insane; rather this testifies to the soundness of his mind and superiority of

his status. Hence the one who attributes default and shortcomings to the prophet only

reflects his own ignorance and disappointment; for the people of merit are recognized by

their likes. It was said:

إذا لم يكن للمرء عين صحيحة *** فf غرو أن يرتاب والصبح مسفر

This verse of poetry means:

If one does not have a healthy eye then it is not strange that he doubts even when the

daylight is well broken in.


37

سورة الحاقة

حيم بس ن الر ـ حم ه الر م اللـ

بت ثمود وعاد بالقارعة ﴿٣﴾وما أدراك ما الحاقة ﴿٢﴾ما الحاقة ﴿١الحاقة ﴿ ا ثمود فأھلكوا ٤﴾كذ ﴾فأما عاد فأھلكوا بريح صرصر عاتية ﴿٥بالطاغية ﴿ رھا عليھم سبع ليال وثمانية أيام حسوما ﴾٦﴾وأم سخ

ن باقية ﴿٧فترى القوم فيھا صرعى كأنھم أعجاز نخل خاوية ﴿ ﴾وجاء فرعون ومن ٨﴾فھل ترى لھم مابية ﴿﴾ف ٩قبله والمؤتفكات بالخاطئة ﴿ ا طغى الماء حملناكم ١٠عصوا رسول ربھم فأخذھم أخذة ر ﴾إنا لم

ور نفخة واحدة ١٢﴾لنجعلھا لكم تذكرة وتعيھا أذن واعية ﴿١١في الجارية ﴿ ﴾فإذا نفخ في الص﴿١٣ kتا دكة واحدة ﴿﴾وحملت ا ماء فھي ١٥﴾فيومئذ وقعت الواقعة ﴿١٤رض والجبال فدك ﴾وانشقت الس

تعرضون ذ ﴾يومئ ١٧﴿ ثمانية يومئذ فوقھم ربك عرش ويحمل ﴾والملك على أرجائھا ١٦يومئذ واھية ﴿ا من أوتي كتابه بيمينه فيقول ھاؤم اقرءوا كتابيه ﴿f١٨ تخفى منكم خافية ﴿ ﴾إني ظننت أني ١٩﴾فأم

اضية ﴿٢٠م@ق حسابيه ﴿ ﴾كلوا واشربوا ٢٣نية ﴿﴾قطوفھا دا٢٢﴾في جنة عالية ﴿٢١﴾فھو في عيشة را من أوتي كتابه بشماله فيقول يا ليتني لم أوت كتابيه ٢٤ھنيئا بما أسلفتم في اkيام الخالية ﴿ ﴾وأم

عني ﴾ھلك ٢٨﴿ ﴾ما أغنى عني ماليه ٢٧﴾يا ليتھا كانت القاضية ﴿٢٦﴾ولم أدر ما حسابيه ﴿٢٥﴿

فاسلكوه ذراعا سبعون ذرعھا سلسلة في ﴾ثم ٣١﴿ صلوه الجحيم ﴾ثم ٣٠﴿ فغلوه ﴾خذوه ٢٩﴿ سلطانيه

ه يؤمن f كان ﴾إنه ٣٢﴿ ﴾فليس له اليوم ھاھنا ٣٤على طعام المسكين ﴿ ض يح ﴾وf ٣٣﴿ العظيم باللـ﴾وما ٣٨﴾ف@ أقسم بما تبصرون ﴿٣٧﴾f يأكله إf الخاطئون ﴿٣٦﴾وf طعام إf من غسلين ﴿٣٥حميم ﴿

ا تؤمنون ﴿ ﴾وما ھو بقول شاعر ٤٠﴿﴾إنه لقول رسول كريم f٣٩ تبصرون ﴿ ﴾وf بقول ٤١قلي@ ما قلي@ كاھن ب من ﴾تنزيل ٤٢﴿ تذكرون م ل ﴾ولو ٤٣﴿ العالمين ر ﴾kخذنا٤٤﴿ اkقاويل بعض علينا تقو

ن أحد عنه حاجزين ﴿٤٦طعنا منه الوتين ﴿﴾ثم لق ٤٥ن ﴿باليمي منه ﴾وإنه لتذكرة للمتقين ٤٧﴾فما منكم مبين ﴿٤٨﴿ كذ ح ﴾فسب ٥١﴾وإنه لحق اليقين ﴿٥٠﴾وإنه لحسرة على الكافرين ﴿٤٩﴾وإنا لنعلم أن منكم م

﴾٥٢باسم ربك العظيم ﴿


38

سورة الحاقة

Surah Al-Haqqah


��F�� [\]

[Al-Haqqah 69:1] The sure Day of Judgment!

Al-Haqqah means the Day of Judgment. It was called Haqqah حاقة from the word al-

Haqq ath-thabit الحق الثابت, that is the confirmed book. This means that the happening of

the Day of Judgment is confirmed beyond doubt.

��F�� [i]

[Al-Haqqah 69:2] What is the sure Day of Judgment!

Ma, is an article of interrogation posing the question “What is al-Haqqah?”. Knowing the

truth of the Day of Judgment is not what is intended. Rather what is intended is

magnifying its status and dire situation. Thereafter Allah expounded on its dire situations.

��F�� 3�8�4� � �[s]

[Al-Haqqah 69:3] O Muhammad, what would make you realize what the sure Day

of Judgment is when you have not yet encountered it!

Allah further reflected upon the dire situations of the Day of Judgment so He ﴿وما أدراك﴾

said, “O Muhammad what would make you know about its dire situations when the

greatness of its status is beyond the grips of the creations?”

This is an additional magnification of the status of the Day of Judgment and ﴿ما الحاقة﴾

an exaggeration in showing its dire situations; the meaning therein being the Day of

Judgment constitutes dire matters that have not been encompassed by any

aforementioned descriptions and details.

��8�w�� R4�� 4B�² �� F��[y]


39

[Al-Haqqah 69:4] The tribes of Thamud and Âd disbelieved in the Stunning Day of

judgment to come.

Allah the Exalted mentioned those who disbelieved by the Day of Judgment and said,”

i.e. the tribe of Thamud disbelieved and they are the people of our Master ,”﴿كذبت ثمود﴾

Prophet Salih, peace be upon him.

Likewise the people of Âd disbelieved and they are the people of our Master ﴿وعاد﴾

Hud, peace be upon him.

is one of the ,(القارعة) They disbelieved by the Day of Judgment. Al-Qariâh﴿بالقارعة﴾

names of the Day of Judgment.

��Fr�� B�b�% �X��q �4B�² �F �q[~]

[Al-Haqqah 69:5] As for Thamud, they were destroyed as a result of their disbelief

by a roaring blast.

ا ثمود فأھلكوا بالطاغية﴾ As to the tribe of Thamud they were destroyed as a result of ﴿فأم

their disbelief. And it was said they were destroyed by a roaring blast the severity and

strength of which exceeded all other to an extent not a single heart of any one among

them tolerated. Allah the Exalted said, ﴾إنا أرسلنا عليھم صيحة واحدة فكانوا كھشيم المحتظر﴿ Surat al-Qamar. What is intended by telling these stories is to caution this nation against

taking these previous nations as examples in committing sins so that they do not face

severe consequences.

��Z�� {S�� B�b�% �X��q R4�� F ��[�]

[Al-Haqqah 69:6] And as for Âd, they were destroyed by a fierce roaring and cold

burning wind,

ا عاد فأھلكوا بريح صرصر﴾ As to Âd, they were destroyed by a roaring wind which is ﴿وأم

cold-burning wind called Addabur that burns just as fire. Some said a wind that has a

severe sound. ﴾عاتية﴿ That is the wind was intensively roaring exceeding in severity and

roar the known extent of blowing winds and cold. The people of Âd despite their

strength and roughness they could not shield themselves from it by taking cover behind a

structure or a mountain or hide in a hole because the wind used to wrench them out of

their places and destroy them.

�9�¢�� D��F� �� HP�� q 7�Bw�� n�O�q �� B�$�E �7�FS� �� ²� �5�� l��C �D��%� �XF§C S��e �W�³ ��[�]


40

[Al-Haqqah 69:7] Which He (Allah) made to rage against them for seven nights and

eight days unremittingly, so that you might have seen the people therein dead as if

they were the trunks of hollow palm-trees tumbled down!

رھا﴾ Allah directed that wind upon them and made it last continuously for seven ﴿سخ

nights and eight days uninterrupted and without losing vigor until it destroyed them:

Also it was said it lasted for seven nights and eight . ﴿عليھم سبع ليال وثمانية أيام حسوما﴾

days that are complete. ﴾فترى القوم﴿ One would see the people of Âd ﴾فيھا﴿ in these

nights and days ﴾صرعى﴿ dead as if they are stumps of fallen date trees and it was said

like rotten stumps. Allah likened them to fallen stumps of date trees that have no tree

heads, which has no apex because the wind used to lift the man in the air and drop him

down busting their head and he remains a corpse without a head. Also in likening them to

the palm trees there is a reference to how grand their bodies were.

Hn�Z �W��q �� GV D�}[�]

[Al-Haqqah 69:8] Do you then see any remnant of them?

The ta’ in baqiyah is for exaggeration and the meaning is that, “Do ﴿فھل ترى لھم من باقية﴾

you then see any remnant soul of them? Indeed you see none.”

�#�B��q ��p� ��u�j�� *�b�fZ � �Y�� J%�� G �[�]

[Al-Haqqah 69:9] And Pharaoh, and the blasphemers before him, and the Cities of

Lut which where Overthrown, committed blasphemy and Sin.

Pharaoh and the blasphemous nations that came before him such ﴿وجاء فرعون ومن قبله﴾

as the people of Nuh and Âd and Thamud and the people of ﴾والمؤتفكات﴿ the four or five

villages of Prophet Hud that turned upside down with its people on them, they all

committed the ﴾بالخاطئة﴿ enormity. That is committing the wrong doings of sinning and

blasphemy and it was said the sins that they used to commit and it was said the enormous

wrong doings. Abu Âmr, Ya^qub and al-Kasa’iyy recited "ومن قبله" this word in

Arabic with a kasrah on the qaf and a fathah on the ba’ and the remaining scholars of

recitation recited with a fathah on the qaf and a sukun on the ba’.

��F8 �A � �e� �D�X�e�q �D�V�8 5B�C8 ��Boh�q[\�]

[Al-Haqqah 69:10] And they disbelieved in their Messengers, so He (Allah)

punished them with an abundant punishment.


41

that is they belied ﴿رسول ربھم﴾ The people of Lut disobeyed their messenger ﴿فعصوا﴾

their messenger Lut, peace be upon him. ﴾فأخذھم﴿ Allah their Lord took them out. أخذة﴿ That is Allah took them out in a manner exceeded others in severity commensurate رابية﴾

to the enormity of their sins.

��S�8�� m �D��%I ��Y�� Pgj �FY� �F �N[\\]

[Al-Haqqah 69:11] We (Allah), when the water of Noah's Flood overflowed beyond

its limits, carried you mankind up in the floating Ark,

When the water of the flood rose 15 cubits above the highest mountain on earth ﴿حملناكم﴾

Allah carried your great forefathers ﴾في الجارية﴿ on board the Ark that was floating on

water. That is, the Ark that our Master Nuh, May peace be upon him, built upon the

orders of Allah the Exalted and was ordered to go on board the Ark along with those who

believed in him.

R�� R#�6�� hZ� �A��Z �D�b� � �%h �¢��[\i]

[Al-Haqqah 69:12] So that We (Allah) may make this event of rescuing the

believers a reminder to you and that remembering ear that should hear the tale may

retain its memory and bear its lessons.

So we may render this action of rescuing the believers and destroying the blasphemers a

lesson and an indication of the power of the Creator and His Wisdom and the perfection

of His subjugation and Power. And the heedful ears will listen and retain the lesson that

was brought from Allah so that they may spread it and think about it and implement

accordingly.

RAM �E�� R�§�f� �8Bco�� m µ�f� �6��q[\s]

[Al-Haqqah 69:13] And when the trumpet is sounded with a single blow,

Once Angel Israfil with certitude blows the horn, and he is the Angel assigned to blow

the horn, the people will die. This is in reference to the first blow of the horn. After the

second blow of the horn the people will be resurrected.

�AM �E�� F�4 �OF��Mq �5�� ?�8 �� %��I�[\y]

[Al-Haqqah 69:14] And the earth with the mountains shall be airborne and lifted up


42

and pounded together to powder at one stroke,-

The Earth and the mountains shall be lifted from their places, that is the roaring wind will

carry them or the angels or Allah with His Power without coming in contact nor

touching; Imam Zayn al-^Abidin Ali ibn al Husayn ibn Ali, may Allah accept their deeds

said, “You are the Glorified One and the One clear of all non-befitting attributes, You are

the One who is not touched and not felt and not grabbed.” Hence the Earth and mountains

will bang against one another until they crumble down. And it was said the Earth will be

flattened without any mountains or valleys, just like a flat piece of leather.

��h��B�� h�� u �B��q[\~]

[Al-Haqqah 69:15] On that day shall the great Day of Judgment befall!

At such time the Day of Judgment takes place.

R�� X�� u �B�S T��q ��YF$�� Fwz ��[\�]

[Al-Haqqah 69:16] And the sky shall split in bits, for that day it will be weak,

The sky will burst into cracks and open doors and the different parts of it will become

visible. And at such time the sky will become weakened as a result of the cracks after it

had been one strong solid structure.

��Q�p�8� HP%� ��%Y�� ◌ R�� ² ��u �B�S �D�� B�q �V�8 <�� W�Y�¶�[\�]

[Al-Haqqah 69:17] And the angels shall be on its sides thereof; and above them,

that Day, eight shall carry your Lord's ceiling of paradise.

The angels at that time will be at the sides and edges of the sky. And eight of those angels

shall carry the Throne of your Lord, which is the ceiling of Paradise, above their heads.

R��q�e �D�b�� HPf� � #B��h��Z ��u �B�S[\�]

[Al-Haqqah 69:18] That Day you shall be brought to Judgment: not an act of yours

that you hide escapes the knowledge of your Lord.

On the Day of Judgment you shall be presented for judgment before Allah and such

presentation does not mean that Allah will learn that which He did not know about.

Rather it means presenting the deeds and establishing the nature of the deeds to the


43

people so that it would be known to all and they would be handed their journals and face

the outcome. Allah knows everything about your doings. Hamzah and al-Kisa’iyy and

Khalaf recited “la takhfa” with a ya’: “la yakhfa”.

�J��O�� 7�¡�X �5B�w��q �J�� Y�� J��O�� ·�� G �F �q[\�]

[Al-Haqqah 69:19] Then as for him who is given his book in his right hand, he will

delightfully say to his people: “Take, read my book!

‘Amma, is an article that introduces details. Allah gave details of what happens on the

Day of Presentation. The believer who shall be given his journal of deeds with his right

hand—an indication of safety—shall happily address his people, “Here, come and read

my journal!” This means that when he reached the ultimate happiness upon knowing that

he is among the saved ones as a result of being given his book with his right hand, he

liked to announce that to others so that they would feel happy for him.

�J��$ �E �1 a� V±� ��¬ V±�N[i�]

[Al-Haqqah 69:20] I knew with certitude that my Account would reach me on the

Day of Judgment!"

The term “dhanantu” in the ayah means, “I know with certainty.” Abu Hayyan in his

book Al-Bahrul Muhit said it means, “Here, in this world, I know with certitude.” So

adh-Dhann here was explained to mean “certainty.” Otherwise, if it was explained as

“hesitation and doubt” as to whether one shall be presented with his deeds in the hereafter

or not, then it would be blasphemy. Believing in the Resurrection and the Presentation of

the Deeds is among the religious convictions that are obligatory upon one to believe in.

Doubting about them is blasphemy. Belief is not established by doubting and hesitating.

The believer has to be certain about the truthfulness of the Resurrection and the

Presentation of the Deeds.

Hence, the meaning of the ayah is that “I have leaned, I have known with certainty in this

world, that Allah the Exalted shall resurrect me and that it is undoubtedly confirmed that

I shall be presented with my deeds in the hereafter and I have not denied the

Resurrection.

�� F8 ��z�� m B��q[i\]

[Al-Haqqah 69:21] So we shall be in a life of bliss,

Hence the one who shall be given his book with his right hand shall be in a satisfactory

state of livelihood in that he shall find the reward and be safe from punishment. The


44

Messenger of Allah, sallallahu ^alayhi wa sallam said in the hadith that was narrated by

Muslim, “You shall be healthy and never be ill. And you shall be alive and never die.

And you shall be youthful and never grow old. And you shall encounter enjoyments and

never be miserable.”

�� F�p �m[ii]

[Al-Haqqah 69:22] In a Garden on high above the seven skies,

In Paradise, a place high above the seven skies and sublimed in rank and honor and

structures, al-Bukhariyy narrated that the Messenger of Allah sallallahu ^ayahi wa sallam

said, “In Paradise there is a tree that the riding person will walk in its shade 100 years and

does not pass it.” And he also said, “In Paradise the believer shall have a tent 60 miles in

length of a single excavated pearl” as narrated by Muslim. And he also said, “In Paradise

there are 100 ranks that Allah prepared for the fighters for the sake of Allah, between

each two ranks a distance similar to what is between the sky and the earth. So should you

ask Allah for things? Then ask Him for al-firdaws because it is the middle and upper

parts of al-jannah,” as narrated by al-Bukhariyy.

R�� 4 ��qB�r��[is]

[Al-Haqqah 69:23] The Fruits whereof will hang low and near at hand in easy

reach.

The fruits of Paradise are close to those who desire to pick from I; whether in the

standing position or sitting or lying on a platform, the fruits will come to him. And

likewise if he wished that it would come to his mouth, it will come to it. No distance will

keep him from having these fruits.

X �B�� U�� B�%�� 7�FS �� m �D�O �f% �C� ��| ��u��[iy]

[Al-Haqqah 69:24] (And it will be said unto those therein): Eat and drink

pleasantly, with full satisfaction; because of the good deeds that you did in the

foregone days.

They shall be told gracefully, and not out of accountability, “eat and drink joyfully.”

Paradise is an abode of generosity and giving and it is not an abode of accountability.

There is no sadness in it. There is no harm. There is no distress. You shall not be harmed

by what you eat or what you drink in Paradise and it will all be delicious to consume

without having to defecate or urinate. In Paradise there is no saliva and no mucus. There

is no weakness. There is no headache. You shall be rewarded for what you had offered of

good deeds in this world for your hereafter. And now these days of the world have passed


45

and you are relieved of its hardships. It was reported about Ibn ^Abbas that he said:” this

Ayah is about the reward of those who fasted in this world for the ske of Allah”.

�J��O�� *�� O�� S �5B�w��q �J��Y �z�� J��O�� ·�� G �F ��[i~]

[Al-Haqqah 69:25] And as for him who is given his book in his left hand, he will

sadly say: OH, would that I had not been given my book!

As to the one who shall be given his book with his left hand, and when he realizes his bad

ending that was exposed to him, he shall wish not to have been given his book due to the

abhorrent doings that he sees in it. Ibn Hibban narrated from the route of Abu Hurayrah

that the Prophet, sallallahu ^alayhi wa sallam said, “One would be called upon and would

be given his book with his right hand and his body would be elongated 60 cubits and his

face will be white and a crown of sparkling pearls will be placed on his head. And he

shall go to his companions who will say from far away, ‘O Allah, bless us by that.’ And

when he reaches them he shall tell them, “Bare the good tidings, every one among you

shall have a crown similar to that. However, the blasphemer shall be given his book with

his left hand. His face will be black and his body will be elongated 60 cubits to the length

of Prophet Adam, and shall wear a crown of fire. And his companions shall see him and

shall say, ‘O Allah deprive him of goodness.’ And he shall tell them, ‘Allah kept you

deprived of goodness, every one of you shall have a crown similar to that.’”

�J��$ �E � �8�4� ��[i�]

[Al-Haqqah 69:26] "And that I had never known how bad my account stood!

And indeed he shall wish to not have learned about his deeds because he has no profit

resulting from his deeds since all of his deeds are against him and not for him.

�� w�� O�� S[i�]

[Al-Haqqah 69:27] "Ah! I wish that Death I had died had made an end of me!

He shall wish that the death that he died in the world was the end of him; wishing that he

was never resurrected to be presented with his deeds. In the world, he had hated death

and it was the most thing he had hated then. But because he saw the severity of his status

on the Day of Judgment and that it is bitterer then the death that he had faced, he wishes

that he would die.

Al-Bukhariyy said the term “al-qadiyah” in the ayah refers to the first death that one dies,

and that one would never be made alive after it. Muslim narrated in his Sahih from the

route of Anas the son of Malek, may Allah accept his deeds, about the Prophet that he


46

said, “Allah, tabaraka wa ta^ala, shall say to the one with the least torture in Hellfire: Had

you had the entire world and what’s in it, would you have ransomed yourself out of this?

He shall say yes, and Allah would say: I have ordered you much easier than that while

you were still in the back of Adam that you do not associate partners with Me and you

have disobeyed and insisted on associating partners with Me”.

�J�� V�� H �� ◌ [i�]

[Al-Haqqah 69:28] My wealth has availed me no protection from the punishment of

my Lord!

The wealth that he owned in this world did not avert away from him any of the torture of

Allah. The ayah could bare the meaning of an interrogative where the person would

reprimand himself, asking while stunned that my money has not averted away from me

any of the torture of Allah as was mentioned by Abu Hayyan.

�J�� r�%�C V�� %X[i�]

[Al-Haqqah 69:29] My authority and power is gone away from me.

I have lost all matters that can substantiate my position, and my arguments that I used to

use in this world have failed. It was also said that the meaning is that the things that I

owned and my strength both have been lost by me.

��Bc%�g�q ��e[s�]

[Al-Haqqah 69:30] O stern Angels in charge of Hell-fire, seize him, and bind his

hands to his neck in chains,

Allah shall say to the keepers of Hellfire: Take him, tie his hands to his neck with chains.

��Bc%� D� �� F�x[s\]

[Al-Haqqah 69:31] "And cast him and burn him in the Blazing Fire.

Admit him and immerse him in the fire of Hell.

��B�b�% �C�q ��8�6 #B�h��C ��86 ��% �$�% �C �m F�x[si]

[Al-Haqqah 69:32] Further insert him and thrust him into a very lengthy chain the

measure whereof is seventy cubits.


47

And put him inside a great chain 70 cubits long; Ibn Juraij said by the measure of the

Angels the extent of which is only known to Allah. The apparent meaning is that they put

him inside a chain of a grand size. As to the cubits mentioned, Allah knows by what scale

of measurement; the longer the chain reflects stronger the terror.

�D��¤h�� J�F%�� G� ��S � #�� JF �N[ss]

[Al-Haqqah 69:33] Surely he did not believe in Allah, the Glorified,

Thereafter Allah mentions the reason for the torment of the blasphemer elucidating that

the blasphemer does not believe in Allah who ordered His slaves with the belief and with

leaving out worshiping idols. The one who leaves out the greatest rights of Allah upon

His slaves-- clearing Allah from all non-befitting attributes and not associating anything

with Allah-- deserves the everlasting torture in the hereafter. This is so because

associating partners with Allah is the most enormous sin the slave commits and it is the

sin which Allah does not forgive for whoever died while engaging in it. But Allah

forgives whatever lesser than that for whomever He wills. As Allah mentioned in the

glorious Qur’an that Allah does not forgive that one would associate partners with Him

and forgives whatever lesser than that for whomever He willed, in Surat an-Nisa’.

The term “al-^Adhim” used in the ayah refers to the greatness of the status of Allah and

that He is clear from all bodily attributes. Allah the Exalted is greater in status than all

great ones.

��b�$�Y�� 7�hj HP%� c�¶ ��[sy]

[Al-Haqqah 69:34] And would not urge the feeding of the poor!

The blasphemer who is doomed to the everlasting torture, the one who was given his

book with his left hand, was not used to ordering feeding the poor and encouraging

himself or others in this world to do so. The Ayah indicates that the blasphemer did not

believe in the day of judgment when people used to feed the poor seeking reward in the

Hereafter hence he had no incentive to feed the indigent ones. And this ayah gives a

proof that depriving the poor of their livelihood needs is enormous. The scholars said that

this ayah shows that the blasphemers are addressed by the religious laws in the sense that

they shall be punished for leaving out prayers and zakat and what is similar, and for not

refraining from the abhorrent and unlawful matters. But not with the meaning that they

are ordered to perform these acts of worship while engaged in blasphemy because the

worship from a blasphemer is not valid.

%�q RD��I ��X�X 7�B�� J� ��[s~]


48

[Al-Haqqah 69:35] Therefore he has not here this Day of Judgment a close friend to

intercede for him or protect him from the punishment,

Hence, on this Day of Judgment the blasphemer shall not find any close relatives to avert

from him the torture of Allah. Nor shall he find one to intercede for him and rescue him

from the hardships he will be encountering.

��% �$�� G� F��N R7�hj ��[s�]

[Al-Haqqah 69:36] "Nor has he any food except the Ghislin-bloody puss from the

washing of the blasphemers wounds,

And he shall not have any benefitting food except for the Ghislin-bloody puss, which is

the fluid that flows out of the bodies of the blasphemers constituted of blood and puss.

The puss is the blood which is mixed with the water that comes out of a wound.

#B�u�j�� F��N �J�%��S F�[s�]

[Al-Haqqah 69:37] Which none but the blasphemers eat,

It means only the blasphemers who intentionally sin eat that.

#��o��Z ��| �D �$�� aq[s�]

[Al-Haqqah 69:38] But nay! I (Allah) swear by all that you see

Allah makes adjuration by the visible things among bodies and earth and the sky.

#��o��Z � � �[s�]

[Al-Haqqah 69:39] And that which you do not see.

And Allah makes adjuration by what is not visible among Angels and souls. Hence Allah

makes adjuration by all things.

�©�� 5B�C8 �5�Bw� �JF �N[y�]

[Al-Haqqah 69:40] Most surely, the Qur’an is the speech brought by an honored

Messenger,


49

This Qur’an is the saying of an honorable messenger who is Muhammad, sallallahu

âlayhi wa sallam. And it was said it is Jibril. The Qur’an is not authored by the

Messenger, rather it was a revelation that Allah revealed to him. The people of truth said,

the Kalam-Speech of Allah taâla, which is the Eternal and Everlasting Attribute of the

Self of Allah, does not resemble the speech of the creations. It is not a letter or a sound or

a language. The terms that were revealed to the Prophet Muhammad in the Arabic

language were expressions indicating the Kalam-Speech of Allah. This ayah shows that

clearly, for had the terms revealed to our Master Muhammad were the same as the

Kalam-Speech of Allah taâla, Allah the Exalted would not have said, the Qur’an is a

saying of an honorable Messenger.

��U �5�Bw�� B�X � � ◌ #B�� Z �F �a��%�[y\]

[Al-Haqqah 69:41] And it is not the word of a poet; of no duration is that you

believe;

This Qur’an is not the saying of a poet as you claim and it is not a form of poetry or its

composition. Allah negated that the Qur’an is the saying of a poet. The poet is the one

who composes rhymed words. What is meant by “of no duration,” is their lack of belief

in the first place. In the sense that they do not believe in the Qur’an--the book revealed

from Allah tabaraka wa taâla. Ibn Kathir and Ibn Âmir from the route of Khalaf from

the route of Ibn Dhakwan and Ya^qub recited “yu’minun wa yadhdhakarun” with a “ya’”

instead of a “ta’” while doubling the “dhal.” So they recited “yu’minun” and

“yadhdhakarun.”

Abu Hayyan explained, “Of no duration”, is that when they will be asked about who

created them; they shall admit Allah is the Creator.

�G�X�� 5�Bw�� ◌ #��F��Z �F �a��%�[yi]

[Al-Haqqah 69:42] Nor is it the word of a soothsayer: of no duration is the

admonition you receive.

The Qur’an is not the saying of a soothsayer as you claim because Muhammad sallallahu

âlayhi wa sallam was not a soothsayer. The soothsayer is the one the devils come to him

and convey to him what they overhear of the news of the angels who inhabit the skies,

and so the soothsayer would tell the people what he heard from them. The methodology

of the Prophet sallallahu âlayhi wa sallam is contradictory to the methodology of the

soothsayer in the sense that what he utters comprises dispraising the devils and degrading

them. So how could it be that his utterance is a result of what the devils convey to him?

They did not convey to him what comprises their own dispraise and cussing and

degrading. And especially on one who discredits them and deprives them of goodness.

Likewise the meanings that the Prophet conveyed contradict the meanings of the sayings


50

of the soothsayers for they do not invite to proper manners and correcting the creeds and

the deeds that are related to the beginning of the creation and their returning on the Day

of Judgment, thus contrary to the meanings of the sayings of the Prophet sallallahu

âlayhi wasallam.

The meaning therein is that the blasphemers entirely disbelieve and do not take

admonition from the Qur’an.

��Y��h�� V(F8 GV RWS��Z[ys]

[Al-Haqqah 69:43] It is a revelation sent down from the Lord of the Worlds unto

Muhammad.

The Qur’an is a revelation from Allah, the Lord of the worlds And this ayah followed the

preceding ayah that the Qur’an is the saying of an honorable Messenger so that there

would not be any confusion so that no one would think that it was composed by Jibril,

rather the Qur’an was brought down by Jibril, peace be upon him, upon our Master

Muhammad, sallallahu âlayhi wa sallam.

�WS�� h�� %� 5FBw�Z �B��[yy]

[Al-Haqqah 69:44] And if a fabricator had fabricated in our (Allah) name some

miniscule sayings,

And should a fabricator fabricate in our name some miniscule fabrications then we shall

punish him. It was called miniscule to establish that it is degraded. Abu Hayyan stated

that the preposition referring to the fabricator does not apply to the Prophet, sallallahu

âlayhi wa sallam, because it is impossible that it would happen from him, and we

prohibit even the simple assumption that it refers to the Prophet, sallallahu âlayhi

wasallam. This statement of Abu Hayyan ends.

��Y�� J�� e �[y~]

[Al-Haqqah 69:45] We (Allah) would certainly have seized him by the right hand

and abolished his power,

Then we (Allah) shall take him by his right hand in degradation, just as when the ruler

wants to punish someone would order that take him by the hand and severely punish him.

The executioner usually takes the guilty that is sentenced to death by his right hand to

severe his life by cutting the neck.


51

��ZB�� J�� hrw� F�x[y�]

[Al-Haqqah 69:46] And then severed his life by cutting off the artery of his heart.

Al-Bukhariyy said that Ibn ^Abbas said “al-watin” is the artery of the heart, and it is an

artery of the heart that runs in the back until it attaches to the heart, and if it is cut off then

the person dies. Hence the meaning, should the fabricator fabricate in our name we shall

quickly take his life away.

GS�� p�E �J�� ME� �GV D�b�� Yq[y�]

[Al-Haqqah 69:47] And not one of you could have blocked our punishment off from

him.

Abu Hayyan explained that the preposition in the word “^anhu” apparently goes back to

the fabricator, and it can also go back to the killing, which means no one among you--the

people or the Muslims-- shall be able to block him from that and avert the punishment

from him.

��wFO�Y�%V� RA��O� �JF �N�[y�]

[Al-Haqqah 69:48] But verily this is a Message for the Allah-fearing who perform

the obligations and refrain from the prohibitions.

The Qur’an is the reminder for the pious who protect themselves from the torture of

Allah by performing the obligations that Allah ordained and avoiding the prohibitions.

�� F �N� ��V�bc D�b�� F#� �D%�h[y�]

[Al-Haqqah 69:49] And We (Allah) certainly know that there are amongst you those

that reject and deny the Qur’an.

Allah knows that some of you people belie al-Qur’an. The ayah contains a threat of

torture for those who belie al-Qur’an. Also the ayah contains a proof that Allah knew all

about what existed and what shall exist and what does not exist and how the things that

had not existed and how the things that do not exist would be had they existed.

�$ �JF �N� GS��q�b�� P%� RA[~�]

[Al-Haqqah 69:50] And most surely, on the Day of Judgment, it is a great grief to

the unbelievers.


52

The Qur’an shall be a source of remorse for the blasphemers on the Day of Judgment in

the sense that they shall regret leaving out the believing in it due to the rewards that will

bestow on those who believed in it.

��w�� cd �JF �N�[~\]

[Al-Haqqah 69:51] But verily the Qur’an is Truth of assured certainty revealed by

Allah.

The Qur’an is certainly truly without any doubt that it is from Allah tabaraka wa ta^ala,

and not authored by Muhammad or Jibril, peace be upon them. And the Qur’an contains

truth, guidance and illumination.

�D��¤h�� V�8 �D�C�� {V�$q[~i]

[Al-Haqqah 69:52] Therefore-glorify the name of your Lord, the Great and clear

Him of all non-befitting attributes.

So clear Allah from shortcomings and evil and all non-befitting attributes, and thank Him

for making you suitable to receive His revelation. This ayah contains the proof that the

believer is ordered to clear his creator from the attributes of the creations, such as

ignorance, powerlessness, place, bodily attributes, and volume. Imam Ja^far at-

Tahawiyy, who was one of the Salaf, said, Allah the Exalted is clear from boundaries and

limits and sides and organs and instruments. The six directions do not contain Him,

unlike the rest of the creations. This is the end of the statement of at-Tahawiyy.

Hence Allah the Exalted does not have a volume whether a big volume or a small

volume, because all of that is among the attributes of the creations, and Allah the Exalted

is clear from that.


53

سورة المعارج


ه ذي المعارج ﴿٢﴾للكافرين ليس له دافع ﴿١سأل سائل بعذاب واقع ﴿ ن اللـ وح ٣﴾م ﴾تعرج الم@ئكة والر﴾ونراه ٦﴾إنھم يرونه بعيدا ﴿٥﴾فاصبر صبرا جمي@ ﴿٤نة ﴿إليه في يوم كان مقداره خمسين ألف س

﴾وf يسأل حميم حميما ٩﴾وتكون الجبال كالعھن ﴿٨﴾يوم تكون السماء كالمھل ﴿٧قريبا ﴿رونھم ١٠﴿ ﴾وفصيلته ١٢﴿ وأخيه ﴾وصاحبته ١١﴿ ببنيه يومئذ عذاب من دييفت لو المجرم يود ﴾يبص

اعة ١٥﴿ لظى إنھا ﴾ك@ ١٤﴾ومن في اkرض جميعا ثم ينجيه ﴿١٣التي تؤويه ﴿ ﴾تدعو١٦﴿ للشوى ﴾نز

نسان إن ﴾١٨﴿ فأوعى ﴾وجمع ١٧﴿ وتولى أدبر من ه الشر جزوعا مس ﴾إذا١٩﴿ ھلوعا خلق ا�﴾والذين في ٢٣﴾الذين ھم على ص@تھم دائمون ﴿٢٢﴾إf المصلين ﴿٢١﴾وإذا مسه الخير منوعا ﴿٢٠﴿

علوم ﴿ قون بيوم الدين ﴿٢٥لسائل والمحروم ﴿﴾ل ٢٤أموالھم حق م ﴾والذين ھم من ٢٦﴾والذين يصدشفقون ﴿ ﴾إf ٢٩﴾والذين ھم لفروجھم حافظون ﴿٢٨﴾إن عذاب ربھم غير مأمون ﴿٢٧عذاب ربھم م

ئك ھم العادون ٣٠ما ملكت أيمانھم فإنھم غير ملومين ﴿ على أزواجھم أو ـ لك فأول ﴾فمن ابتغى وراء ذعلى ﴾والذين ھم ٣٣﴾والذين ھم بشھاداتھم قائمون ﴿٣٢﴾والذين ھم kماناتھم وعھدھم راعون ﴿٣١﴿

كرمون ﴿٣٤ص@تھم يحافظون ﴿ ئك في جنات م ـ ﴾عن ٣٦﴾فمال الذين كفروا قبلك مھطعين ﴿٣٥﴾أولمال عزين ﴿ نھم أن يدخل جنة نعيم ﴿٣٧اليمين وعن الش ا خلقناھم اإن ﴾ك@ ٣٨﴾أيطمع كل امرئ م م م

نھم وما نحن ٤٠ف@ أقسم برب المشارق والمغارب إنا لقادرون ﴿﴾٣٩﴿ يعلمون ﴾على أن نبدل خيرا م﴾يوم يخرجون من ٤٢ي يوعدون ﴿﴾فذرھم يخوضوا ويلعبوا حتى ي@قوا يومھم الذ ٤١بمسبوقين ﴿

لك ﴾خاشعة أبصارھم ترھقھم ذلة ٤٣اkجداث سراعا كأنھم إلى نصب يوفضون ﴿ كانوا الذي اليوم ذ

﴾٤٤﴿ يوعدون


54

سورة المعارج

Surah Al-Maârij

ه حيم بسم اللـ ن الر ـ حم الر

�l�� (��h�� RW�Q�C 5�C[\]

[Al-Maârij 70:1] An asker asked for the chastisement to befall the blasphemers;

One of the blasphemers who is Annadr Ibn Al Harith said: “If this is the truth revealed

unto you then let the sky shower stones upon us or let a torture befall us”, as mentioned

in Surah Al Anfal,32. Or it could be the prophet, sallallahu âlayhi wa sallam,

supplicated to Allah for the torture may befall the blasphemers.

Abu Ja^far, Nafi^ and Ibn Âmir, they recited “sa’ala” without a “hamzah”.

Rl�q�4 �J� �� GS��q�b�%V�[i]

[Al-Maârij 70:2] Inevitably upon the disbelievers, which none can avert,

The torture was asked to befall the blasphemers. And it was said that the meaning of the

ayah is that a suppliant made a supplication and requested a torture to befall the

blasphemers. An-Nasa’iyy and others reported about Ibn Âbbas, may Allah accept his

deeds, that “sa’ala sa’ilun” is in reference to an-Nadir ibn Al-Harith, that he said, Oh

Allah if that was the truth revealed from you, let the sky rain stones. So the ayah was

revealed and an-Nadir was killed during the Battle of Badr.

Inevitably the torture shall befall them whether they asked for it or not; either in this

world through killing, or in the hereafter because in the hereafter the torture shall befall

them with no one to avert it from them. And Ibn Al Mundhir reported about al-Hasan

who said, the ayah was revealed so the people would ask upon whom the requested

torture shall befall, and Allah revealed upon the blasphemers with no one to avert it from

them.

�.�8�hY�� =�6 �J�F%�� GV [s]

[Al-Maârij 70:3] From Allah, Lord of the Skies; the Ascending paths of the angels.


55

Torture from Allah shall befall the blasphemers with no one to avert it from them. Allah

is the Owner of the heavens wherein the angels have ascending paths from one sky to

another. And it was said that Allah is the owner of the endowments and the giving.

��C �� $�¹ ��8� M�w� #�� 7�B�S �m �J��N �0�c�� b�Q aY�� .��h�Z[y]

[Al-Maârij 70:4] The angels and Gabriel-the spirit ascend unto the skies—the

places honored to Him-- in a Day the measure whereof is fifty thousand years:

The angels and Jibril, âlayhissalam, ascend to the place honored by Allah which is the

sky, the habitat of the angels. And the sky is a place wherefrom the blessings and the

mercies descend.

Jibril was specifically mentioned immediately thereafter to highlight his honor and merit.

And it was said the place is the Ârsh--ceiling of Paradise. The ayah does not have the

meaning claimed by those who attribute bodily attributes to Allah, who said that Allah

resides on the Throne al-Ârsh, may Allah protect us from that, rather Allah the Glorified

is clear from place and from direction. Using the preposition to (ila), does not necessitate

the meaning that the angels end at a place where Allah is at. Allah taâla informed us

about Prophet Ibrahim âlayhissalam, that he said, I am going to the place where Allah

ordered me to go, and he had gone from Iraq to the countries of ash-Sham. Definitely

Allah the Glorified was not in the countries of ash-Sham since the definite clause

established that Allah is clear of directions and of places. Rather the preposition “ila

rabbi” designates the honor of the place pursued. And likewise the meaning in the term

“ilayhi”, in the previous ayah. Al-Kasa’iyy recited “ya^ruju” with a “ya’” instead of a “ta.

’”

Allah made the length of the Day of Judgment fifty thousand years long by the measure

of the years of this world; that is from the time of resurrection until the account of one is

settled. This lengthy duration is applicable to the blasphemer but not the believers who to

them the duration will be similar to the duration between Dhuhr and Âsr prayer times. It

was said that the meaning of the ayah is that the angels ascend from the lower end of the

Earth to the ceiling of Paradise in a day that would have been fifty thousand years long

had someone other than them would have ascended. Also it was said that on the Day of

Judgment there will be fifty stations the waiting duration at each will be one thousand

years.

Imam Ahmad narrated from the route of Abu Saîd al-Khudriyy, may Allah accept his

deeds, who said, the Messenger of Allah, sallallahu âlayhi wa sallam was asked and so

he said: by Allah who owns my soul, that day shall be lessened for the believer in such a

way that it would be less than an obligatory prayer that he was obligated to perform in

this world. Also, Imam Ahmad narrated from the route of Abu Saîd al-Khudriyy, may

Allah accept his deeds, that the Messenger of Allah, sallallahu âlayhi wa sallam said, on

the Day of Judgment the blasphemer shall be confronted with a day the length of which is


56

fifty thousand years by the measure of the doings in this world, and the blasphemer shall

see Hellfire and believe that it shall capture him when he is still forty thousand years in

walking distance away from it.

�a��º �� L��q[~]

[Al-Maârij 70:5] But be patient O Muhammad and endure the harm of the

unbelievers and let it not stop you from conveying the Message.

The statement of Annadr Ibn Al Harith whereby he asked for the torture to descend was a

manner of mockery and belying the revelation which disturbed the messenger of Allah,

sallallahu âlyhi wa sallam. The Aya orders the prophet to be patient the kind of patience

which is tireless and free of protest to other than Allah. Hence the ayah means, be patient

with the harm of those blasphemers who associate partners with Allah and don’t let their

harm discourage you from conveying the message that Allah ordered you to convey to

them.

Ibnul Jawziyy said, the interpreters mentioned that tireless patience came down before

the order to fight came about, and then it was abrogated by the Ayah of as-Sayf, that is

the ayah that carries the orders of fighting. This was claimed by some and among them

Ibn Zayd.

� �M��h� �J ��S �D��F� �N[�]

[Al-Maârij 70:6] The unbelievers see the Day of Judgment indeed as a far-off event

that will not occur:

Those who associate partners with Allah see the torture of the Day of Judgment as

impossible to happen. And Allah informed that they see that day very distant because

they disbelieved in it and they denied the resurrection after death, and they denied the

reward and the punishment.

��S�� [�]

[Al-Maârij 70:7] While We (Allah) behold it quite near and certainly will occur:

The “nun-We” refers to Allah glorifying Himself, and the meaning is that We, Allah,

know that it is close, that is the happening of the Day of Judgment will inevitably happen

and everything else that is due to happen is close.

�W ��Y�� YF$�� #B�bZ 7�B�S[�]


57

[Al-Maârij 70:8] The Day that the sky will be like murky sediment of olive oil,

On that day the sky shall be like the murky sediment of olive oil and it was said like the

colorful meltdown of silver.

�G ��h�� 5�� #B�bZ�[�]

[Al-Maârij 70:9] And the mountains shall be like clumps of flakes of many colored

wool

And the mountains shall be like the clumps of wool of different colors, because the

mountains have different colors so if it was demolished and blown into the atmosphere, it

would resemble the clumps of wool when the wind blows it around. Allah likened it to

the wool in reflection of its weakness and softness. And it was said Allah likened it to the

wool in terms of its lightness and movement.

��Y��I RD��I �5� �$S ��[\�]

[Al-Maârij 70:10] And On that great Day, no friend will ask after the affairs of a

friend for being occupied with his own,

On that day a relative shall not ask about his relative due to being occupied by his own

affairs due to the severity and dire matters that occur on that Day. The saying of Allah

tabaraka wa taâla in Surat Âbasa reflect the meaning that on that Day the person shall

fly from his brother and mother and father and companion and children; each one of them

on that Day shall be occupied by his own affairs.

Al Baziyy and Al Burjumiyy said it means a relative shall not be held accountable for his

relative and shall not be tortured for his sins.

Abu Ja^far recited “wala yus’al” with a “damma” on the “ya’”.

�D�� Fo��S ◌ �J�� u� �B�S �(�� G� =�MO �f�S �B� �7� �¢�Y�� c4B�S[\\]

[Al-Maârij 70:11] Though they will be given sight of each other. The blasphemer

man will long to be able to ransom himself from the punishment of that Day by

sacrificing his children,

On that Day they shall see them, that is the man shall see his father and his brother and

his relative and his tribe and shall not be able to ask them nor talk to them due to being

occupied by his own affairs. The blasphemer shall wish that he would be ransomed from


58

the torture of the Day of Judgment by his children, the dearest to his heart among his

relatives in this world, and he would not be able to.

�J� �e�� J�O� �E��[\i]

[Al-Maârij 70:12] And by his spouse and his brother, And by his wife and his

brother.

�JS��Z �»F�� J�O%� �oq�[\s]

[Al-Maârij 70:13] And by the nearest of his kinsfolk who gave him shelter,

And by his tribe that embrace him and he resorts to it.

�J� �¢��S F�x ��h��º �?�8 �� m G �[\y]

[Al-Maârij 70:14] And by all those that are on earth, (wishing) then (that) this

might redeem him.

And wish to be ransomed by all of those on earth among the people so that he would be

safe from the torture of Allah. That is the blasphemer would wish that he would be able

to ransom himself by any of those and had he been able to do it he would have done it.

Allah the Glorified started by mentioning the children, then the wife, then the brother to

let it be known to His worshippers that due to the severe hardships that will befall the

blasphemer on that Day, had he found a way to ransom himself by the most beloved

people to his heart in this world and the closest to him in kinship, he would have done so.

Ibn Hibban narrated from the route of Ûqbah ibnu Âmir, he said, I have seen the

Messenger of Allah, sallallahu âlayhi wasallam, say: “the sun shall come close to Earth

and the people shall sweat, some of them their sweat will reach their ankles and some to

half their shins and some to their knees and some to the mid thighs and some to the waist

and some to the necks and some to the middle of their mouths, and he made a gesture

with his hand bridling his mouth” and he said, “I have seen the Messenger of Allah,

sallallahu âlayhi wasallam, make such a gesture, and for some their sweat will cover

them, and he made the gesture with his hand to signify that.”

Ibn Hibban narrated also from the route of Âbdullah ibn Masûd may Allah accept his

deeds, that the Messenger of Allah, sallallahu âlayhi wasallam, said, the blasphemer

shall be bridled by the sweat on the Day of Judgment, so he will say: Oh Allah relieve me

even if You place me in Hellfire.


59

So this would be the status of the blasphemer who shall call out so that Allah will admit

him into Hellfire as a result of the severity of what happens on that lengthy day of

distress and agony when he stands to settle his account. So how would it be if he enters

the fire of Hell? As to the pious believer, Allah shall shade him in the shade of al-Ârsh,

when that will be the only shade. We ask Allah for safety in this world and in the

hereafter.

Fa� ◌ HP¤� ��F� �N[\~]

[Al-Maârij 70:15] By no means will he be redeemed! For surely he would

encounter the fervid Fire of Hell!-

Surely the wishes of the blasphemer to be ransomed shall not be fulfilled and he shall not

escape the torture of Allah for Allah has prepared for the blasphemer on the Day of

Judgment a fervid fire.

HnBFz%V� ��F�� [\�]

[Al-Maârij 70:16] Plucking out the skin of his head right to the skull!-

A fire that will pluck out the skin on the head of the blasphemer then restores it again. It

was said that would pluck out the extremities of the blasphemer such as the hands and the

feet. The meaning of the ayah contains that the intensity of the fire plucks out the

extremities of the body and then those extremities would be recreated again continuously

without an end.

Most of the scholars recited “nazzaâtun” with a “damma” which means the fire is the

one that affects the plucking and Hafs recited “nazza^tan” with a “fathah.”

HF�B�Z� ��4� �G B�� MZ[\�]

[Al-Maârij 70:17] It calls with words, him who blasphemed and turned and fled

from truth, and claims him as the bird claims the seeds,

Allah creates the power of speech in the fire as well as in the body parts and the fire will

invite to it those who turned away in this world from believing in Allah and His

Messenger and being obedient. And the call of Hellfire would be, “come to me o one who

associates partners with Allah, o blasphemer,” and thus would capture them as the bird

picks the grains.

HP��q lº�[\�]


60

[Al-Maârij 70:18] And amassed wealth then hoarded it and did not spend it in the

ways of Allah.

And likewise would invite those who compiled wealth into their own containers and

abstained from spending it in the ways of Allah.

�N ��B�%X d�%�e #�$ ��¼� F#[\�]

[Al-Maârij 70:19] Surely man is created of an anxious miserly temperament

Certainly the human being was created miserly attached to wealth. And the explanation

of this ayah comes in the explanation of the following ayah.

��p cFz�� JF$ �6�N[i�]

[Al-Maârij 70:20] Being greatly impatient when evil afflicts him

If man was afflicted with evil he would be greatly scared and impatient.

��B�� JF$ �6�N�[i\]

[Al-Maârij 70:21] And miserly when good befalls him

And when goodness befalls the human being and becomes wealthy would be stingy and

not spend his wealth in the ways of Allah.

The Messenger of Allah, sallallahu âlayhi wasallam said, “one of the most evil things a

man encounters is being impatient when afflicted with hardships and evil and miserly

with his wealth he doesn’t spend it in the ways of Allah.” This hadith was narrated by

Abu Dawud and others. And al-Hafidh, the Jurisprudent, Muhammad Murtada az-

Zabidiyy, the Hanafiyy scholar, may Allah endow His mercy upon him said in his book

Sharh al-‘ihya’, the meaning of “one of the most evil things a man encounters” that is

among his ill manners, and “Shuhhun Hali^” means miserly, very careful with his money,

and “al-jaza^” means scared that it would be lost and “jubnun khali^” a cowardice that

plucks his part away out of fear of the rest of the creation. Imam al-Îraqi said this hadith

of the Prophet was narrated by Abu Dawud from the route of Abu Hurayrah with a good

chain of narration. This hadith was also narrated by al-Bukhariyy in his book at-Tarikh

and al-Hakim in his book an-Nawadir and ibn Jarir in his book at-Tahlil and al-

Bayhaqiyy in his book ash-Shuyu^. And ibn Tahir said it has a continuous chain of

narration. This is the end of the statement of az-Zabidiyy.


61

�V%o�Y�� F��N[ii]

[Al-Maârij 70:22] Save those believers who pray,

However those who are believers and pray are excluded from that.

#B�Y�Q�4 �D��½ a� HP%� �D�X GS��F��[is]

[Al-Maârij 70:23] Those who remain steadfast to their prayer at its designated

times;

They are the believers who are excluded and Allah attributed the good attributes of being

patient to them. The meaning excluded are those who obey Allah in what Allah ordained

obligatory upon them such as the prayers that they consistently perform at the prescribed

times and do not leave it out.

R7B�%�hF ¾dE �D��}�B� � �m GS��F��[iy]

[Al-Maârij 70:24] And those in whose wealth are the obligatory Zakat; the

acknowledged right of Allah.

Those who pay, out of their money, the Zakat due on them.

�7��Y�� W�Q�F$%V�[i~]

[Al-Maârij 70:25] For the needy who asks and him who is prevented by his self-

pride and dignity from asking;

They pay it for the needy person who asks out of poverty and for the needy whose dignity

prevents him from asking and it was said other than that.

F�� GSVM�� 7�B�� #B�� VMo�S GS��[i�]

[Al-Maârij 70:26] And those who believe in the Day of Judgment,

They are the believers who believe firmly in the Day of Judgment, that is, they believe in

the Resurrection and the Assembly and the Reward and the settlement of accounts.


62

#B�w�f �zc D�V�8 �(�� GV D�X GS��F��[i�]

[Al-Maârij 70:27] And those who are fearful of the chastisement of their Lord—

thus do the obligations and refrain from the prohibitions.

They are the believers in this world who feared the torture of Allah so they were steadfast

in performing the obligations and do not cross the boundaries.

�#B� �� D�V�8 (�� F#�N[i�]

[Al-Maârij 70:28] Surely the chastisement of their Lord is (a thing) not to be felt

secure of—and are floating between fear of chastisement and hope for mercy.

No one is ought to feel entirely safe of the punishment of Allah, rather one ought to be in

a state in between being fearful and being hopeful; fearful of the torture of Allah and

hopeful of the mercy of Allah.

#B�¤�q�E �D�� p��f�� D�X GS��F��[i�]

[Al-Maârij 70:29] And those who guard and preserve their private parts and

chastity,

They are the ones who protect their private parts from the prohibitions such as adultery

and the like. Al-Bukhariyy narrated in his book of as-Sahih about the Messenger of

Allah, sallallahu âlayhi wasallam, that he said, “the one who guarantees to me what is in

between his jaws, that is the tongue, and what is between his legs, that is the private parts,

I shall guarantee Paradise for him.”

�� B�% �� D��F� ��q �D�� b% � �� D�� p��9� HP%� F��N[s�]

[Al-Maârij 70:30] Except with their wives and the women whom their right hands

possess, - for then they are not to be blameworthy,

That is except for the women that Allah made lawful for them among the wives and the

slave woman. Hence with such woman he is not blameworthy for enjoying them through

sexual intercourse and other.

#��4�h�� D�X ��uH��q ��H6 ��8� HPg�O�� GYq[s\]

[Al-Maârij 70:31] But those who seek to trespass beyond this; those are they who

are transgressors;


63

As to those who seek beyond that, having sexual intercourse with other than the wife or

the slave woman, they are the ones who are unjust and cross the boundary of what is halal

to what is haram.

#B��8 �D�X�M �� D��½� � �� D�X GS��F��[si]

[Al-Maârij 70:32] And those who honor their trusts and are faithful to their

covenant with Allah,-

They are the people who stand by the matters with which they have been entrusted

whether sayings or doings or convictions or matters with which they are entrusted by

others. Included in that is doing all the obligations and leaving out the prohibitions so one

ought to fulfill all of that. And by safekeeping the things with which others have

entrusted them. And they keep the promises that they make to Allah, they do not waist it,

rather they perform it and implement it as Allah ordained and as Allah made obligatory

upon them. Ibn Kathir alone recited “bi’amanatihim” that is without the “alif.”

#B�Y�Q�� D��½�4��z�� D�X GS��F��[ss]

[Al-Maârij 70:33] And those who are upright and carry out firm in their

testimonies,

They are those who do not hold back their testimonies, rather they testify before the

judges, without bias toward a relative or a descendant of the prophet or a strong person

against a weak one, in a precise unchanged manner. This testimony is among the

entrusted matters and it was specifically mentioned because of its merit because the rights

of people are safe-kept through it and leaving it out would waste the rights of people.

Ibn Kathir and Nafi^ and Abu Amr and Ibn Âmir and Hamzah and al-Kisa’iyy and Abu

Bakir from the route of Âsim they recited “bishahadatihim” and Hafs from the route of

Âsim recited “bishahadatihim” with an “alif”.

#B�¤�q��¶ �D��½ a� HP%� �D�X GS��F��[sy]

[Al-Maârij 70:34] And those who are attentive and keep a guard on performing

their prayer,

The prayer was mentioned again to highlight its importance. They are those who perform

the five obligatory prayers at their due times while fulfilling their conditions and integrals

and recommendations.


64

#B� �bc �*�F�p �m ��uH��[s~]

[Al-Maârij 70:35] These will dwell in the Gardens of Bliss, honored.

Those who are attributed with such attributes they shall be in the gardens of Paradise

enjoying the generosities that Allah will endow upon them.

��h�r �� %�� f� GS��F�� 5�Yq[s�]

[Al-Maârij 70:36] O Muhammad Now what is the matter with the Unbelievers that

they rush in disbelief madly around you,

Therefore what is the matter with those who disbelieve in you o Muhammad, who rush to

belie you? And it was said they rush to hear from you so that they may hold you at fault

and mock you. And it was said they rush to you stretching their necks, gazing at you, the

manner the enemies would look.

GS�� 5�YVz�� G�� Y�� G�[s�]

[Al-Maârij 70:37] On to your right hand and on the left, in circles and groups?

Those blasphemers come from the right side of the Prophet and from his left side in

separated circles and in sessions of larger groups turning away from you and from the

Book of Allah.

�D��h �F�p We �M�S #� �D��V �¿�� cW�� lY�rS�[s�]

[Al-Maârij 70:38] Does every man of them desire that he should be made to enter

the garden of bliss similar to the believers?

Is it the case with these blasphemers that each and every man of them aspires to enter

Paradise and enjoy it as the Muslims will do?

Fa� ◌ #B�Y%�h�S �FV£ D�X��w%e �F �N[s�]

[Al-Maârij 70:39] By no means! For We (Allah) have created them out of the

sperm- chewed like bite of meat-clot, they know! Lo the garden of bliss is due upon

proper belief.


65

Definitely they shall not enter Paradise.

They do know that they are created from the sperm that turn into a chewed like bite of

meat that turned into a clot just as the rest of their humankind was created. Hence they do

not have a merit by which they deserve Paradise; rather Paradise is earned through belief

and doing good deeds and the mercy of Allah the Exalted.

#��8�4�w� �F �N �(�8�gY�� 1�8�zY�� V(�� D �$�� aq[y�]

[Al-Maârij 70:40] Indeed, I swear by the Lord of the Eastern rising-places and the

Western setting-places of the sun that We (Allah) are powerful-

I do make adjuration by the Lord of the eastern rising places and the western setting

places of the sun of every day. We (Allah) have the power to destroy them.

��B�� $�| �G�« � � �D��V �� e 5VM�c� #� HP%�[y\]

[Al-Maârij 70:41] And can replace them by others better than them. And we

(Allah) are not to be defeated and overcome.

Allah said what means: We (Allah) have the power to destroy them and to create others

who are better than them who will be more obedient to Allah. And indeed we are not

powerless to destroy them and exchange them with others better than them. Indeed

nothing escapes our power and we are not powerless to carry out any matter that we will.

#��M�B�S =��F�� D�� B�S �B�� a�S HF�E �B��h�%�S� �B��B�� D�X�8�q[yi]

[Al-Maârij 70:42] Therefore leave them alone to plunge in vain talk and play

about, until the Day of Judgment when they encounter that Day of theirs with which

they are threatened with torture;

So leave these liars alone to plunge and fiddle with the matters of their world until such a

time when they face the torture that they were promised on the Day of Judgment. Ibn Al

Jawziyy said some scholars of interpretation said this ayah is abrogated by the ayah of as-

Sayf, the Sword. And should we say that this ayah contains the threat of Allah with the

torture of the Day of Judgment, and then there are no grounds for abrogation.

#B��qB�S �v�o� H��N �D��F� � � �� C �,�M�p �� G� #B�p�� 7�B�S[ys]

[Al-Maârij 70:43] The day when they come forth from the graves in haste, as if

they were rushing to the post of their idols.


66

It is the day when they shall exit their graves quickly when they hear the final sounding

of the horn to answer the caller. The meaning therein is that they shall exit their graves

quickly to the place of assembly as if they are rushing to the idols that they used to

worship. Again, the meaning of the ayah is that they shall exit their graves quickly,

rushing to the caller just as they used to rush to the idols that they used to worship to

touch them. The people of the era of ignorance used to come to such idols to aggrandize

them and worship them.

R�F��6 �D��wX��Z �D�X�8�o�� h �U�e ◌ #��M�B�S �B� �� =��F�� 7�B�� H6[yy]

[Al-Ma^arij 70:44] Their eyes cast down; disgrace covering them all over! Such is

the Day which they are promised.

They shall come, lowering their gazes without looking up because of the torture of Allah

that they expect troubled and burdened with disgrace on the Day of Judgment, the day

they disbelieved will come, on which they were promised the torture.


67

سورة نوح

ن ـ حم ه الر حيم بسم اللـ الر

بين ١إنا أرسلنا نوحا إلى قومه أن أنذر قومك من قبل أن يأتيھم عذاب أليم ﴿ ﴾قال يا قوم إني لكم نذير مه واتقوه وأطيعون ﴿٢﴿ سمى ﴾يغفر لكم من ذنوبكم ٣﴾أن اعبدوا اللـ ركم إلى أجل م ه أجل إن ويؤخ اللـ

ر إ إf دعائي يزدھم ﴾فلم ٥﴿ ونھارا لي@ قومي دعوت إني رب ﴾قال ٤﴿ تعلمون كنتم لو ذا جاء f يؤخ

وا واستغش آذانھم في أصابعھم جعلوا لھم لتغفر دعوتھم كلما ﴾وإني٦﴿ فرارا وا ثيابھم وأصر﴾فقلت ٩﴾ثم إني أعلنت لھم وأسررت لھم إسرارا ﴿٨﴾ثم إني دعوتھم جھارا ﴿٧واستكبروا استكبارا ﴿

درارا ﴿١٠بكم إنه كان غفارا ﴿استغفروا ر ماء عليكم م ﴾ويمددكم بأموال وبنين ويجعل ١١﴾يرسل السه وقارا ﴿١٢لكم جنات ويجعل لكم أنھارا ﴿ ا لكم f ترجون للـ ﴾ألم تروا ١٤﴾وقد خلقكم أطوارا ﴿١٣﴾م

ه سبع سماوات طباقا ﴿ ه ١٦﴾وجعل القمر فيھن نورا وجعل الشمس سراجا ﴿١٥كيف خلق اللـ ﴾واللـن اkرض نباتا ﴿ ه ١٨﴾ثم يعيدكم فيھا ويخرجكم إخراجا ﴿١٧أنبتكم م جعل لكم اkرض بساطا ﴾واللـ

ب إنھم عصوني واتبعوا من لم يزده ماله وولده إf ٢٠﴾لتسلكوا منھا سب@ فجاجا ﴿١٩﴿ ﴾قال نوح را وf سواعا وf يغوث ﴾وقالوا f تذرن آلھتك ٢٢﴾ومكروا مكرا كبارا ﴿٢١خسارا ﴿ م وf تذرن ود

ما٢٤﴿ ض@f إf الظالمين تزد وf ﴾وقد أضلوا كثيرا ٢٣ويعوق ونسرا ﴿ أغرقوا خطيئاتھم ﴾م

ه دون من لھم يجدوا فلم نارا فأدخلوا ب نوح ﴾وقال ٢٥﴿ راأنصا اللـ ن م اkرض على تذر f رب اغفر لي ٢٧﴾إنك إن تذرھم يضلوا عبادك وf يلدوا إf فاجرا كفارا ﴿٢٦الكافرين ديارا ﴿ ﴾ر

﴾٢٨نين والمؤمنات وf تزد الظالمين إf تبارا ﴿ولوالدي ولمن دخل بيتي مؤمنا وللمؤم


68

سورة نوح

Surah Nuh


RD�� R(�� D��Z��S #� �W�� G� � �B�� 8�� #� �J� �B�� H ��N ��EB� ��%C�8� �F �N[\]

[Nuh 71:1] We (Allah) sent Noah to warn his People and Command them to

worship Allah: That is warn your people before there come upon them a painful

punishment.

Allah sent Prophet Nuh to call his people to worship Allah the Exalted and leave out

worshipping the idols. Nuh is the first Prophet that was sent to the blasphemers but he is

not absolutely the first prophet, rather the first prophet is Adam, peace be upon him.

Allah ordered Nuh to scare them and warn them before the torture of Allah, in Hellfire in

the Hereafter or drowning them by the flood, befalls them. It was said, warn them in

general about the severe torture that will befall them if they do not believe.

R��c RS�� D�b� V±�N �7�B�� S 5��[i]

[Nuh 71:2] He said: "O my People! I am to you certainly a Warner that painful

punishment will befall you for your blasphemy, clear and open:

Nuh was ordered to frighten his people and warn them about the torture of Allah to

beware that it befalls them because of their blasphemy, and that his warning to them

stands crystal clear. It was said that it means I show you the message of Allah in a

language that you know very well.

�#B�h��j�� B�wF�Z�� J�F%�� M�� #�[s]

[Nuh 71:3] That you should worship Allah and be God-fearing and obey me for I

am the Messenger sent to you:

Worship Allah alone and do not associate anything with him and obey His orders and

avoid sinning and obey me in what I order you and forbid you, for I am the Messenger of

Allah sent to you. Ibn Kathir, Nafi^, Ibn ^Amr, and al-Kisa’iyy recited “anu^budullaha”

with a damma on the nun.


69

This ayah contains the order of Allah to his slaves to clear Allah of all non-befitting

attributes and to obey Him. Thus, this ayah contains refutation of those who embrace the

notion of the freedom of creed, those who claim that should a human being want to

worship a dog or a pig or deny the existence of Allah, that he is entitled to that, may

Allah protect us from that. And this is an invalid claim that no one with a sound mind

would accept. A person might choose to be a blasphemer but he is definitely accountable

for that and will suffer the consequences.

� ��f�g�SP�Y$c �Wp� H��N �D��Ve��S� �D�b��B� �6 GV D�b ◌ �Fe��S � ��p �6�N �J�F%�� Wp� F#�N ◌ #B�Y%�h�Z �D�O�� B�[y]

[Nuh 71:4] He (Allah) will forgive you the sins you have committed prior to

believing and grant you a delay up to your appointed death-term; surely the term of

Allah when it comes is not postponed; if you but knew the consequences of dying

with blasphemy!

The answer statement to the aforementioned orders, namely worshipping Allah and

obeying His orders and being obedient to Him, is established here. The answer statement

is should you do that then Allah will forgive some of your sins because the belief erases

the sins that came before, that is Allah will forgive your past sins until the time you have

become believers. Allah, tabaraka wa ta^ala, shall delay you until a specific preset death

time known to Allah, that does not increase nor decrease. Allah knew with His eternal

knowledge who shall die as a believer and who shall die as a blasphemer, and when the

death times of the slaves are. And when the death time comes it cannot be delayed by

torture or otherwise.

Allah attributed the specified death time to Himself because He is the One who willed

and confirmed it. Sometimes the death time can be attributed to the people, such as in the

saying of Allah in Suratun An Nahl: “should their death time arrive”, which means: if

their death times come. Because this is a death time that is set to befall them. The Ayah

addresses them that had you known what will befall you of remorse and regret when your

life ends, you would have believed.

��8�� a�� T� �B�� *�B�4 V±�N V(8 5��[~]

[Nuh 71:5] He said: O my Lord! Surely I have called my people to your worship

relentlessly by night and by day!

When Nuh, peace be upon him, delivered the message to his people, and they disobeyed

him, and turned away from what he brought them from Allah, he said O Allah I have

called my people diligently during the day and the night, that is at all times, to clear you


70

from all non-befitting attributes and to worship you and I warned them about your severe

punishment.

��8��q F��N T�Q��4 �D�X�4��S �D%�q[�]

[Nuh 71:6] "But my call only increases their flight from the Right path”.

My calling them to the truth with which you have sent me to them was reciprocated by

them by standing farther from the belief. A man used to bring his son over to Nuh and tell

him to be cautious of this person for my father cautioned me against him.

��c�� D��¦ ��Bz�g�O �C�� D��À�6 �m �D��h�� B�%hp �D�} �f�g�O�� D��Z �B�4 �YF%�� V±�N� �C� �� bO �C�� 8�� b�O[�]

[Nuh 71:7] And whenever I have called them to worship you (Allah) so you may

forgive them, they put their fingers in their ears, cover themselves with their

garments, and stubbornly persist and are puffed up with arrogance:

Each time I called them to clear you (Allah) from all non-befitting attributes and be

obedient to You and disown themselves from worshipping all but You so that it would be

a reason for them to repent and thus to be forgiven, they would stick their fingers into

their ears so that they may not hear me calling them to worship You. And they covered

their faces with their clothes so that they do not see the Prophet of Allah, Nuh, peace be

upon him, out of disliking and hating to hear the advice and seeing the person who is

giving the advice. And they insisted to stay as blasphemers and they did not repent. And

they were extremely arrogant to accept the truth.

��8�� p �D��Z �B�4 V±�N F�x[�]

[Nuh 71:8] Then surely I called to them aloud.

Thereafter I have called them to that with which you have ordered me publicly and

overtly without concealing anything.

��8� �C�N �D�} �*�8�C�� D�} ��%�� V±�N F�x[�]

[Nuh 71:9] Further I have spoken to them in public and secretly in private,

I have repeatedly called them publicly and secretly and in seclusion. Hence Prophet Nuh

exaggerated in calling them and used a variety of methods in calling them, secretly


71

sometimes and openly sometimes, and sometimes both secretly and openly. This is what

the one who calls to Allah diligently does.

��8�Ff� #�� JF �N �D�bF�8 ��f�g�O �C� ��%�w�q[\�]

[Nuh 71:10] Then I said, Ask forgiveness of your Lord, surely He (Allah) is the most

Forgiving:

Prophet Nuh, peace be upon him, ordered his people to embrace Islam. He told them “o

people seek the forgiveness from your Lord by quitting the blasphemy that you are

engaged in, through believing in Allah alone, who is the only One who deserves

godhood, and by believing in Nuh, being the Prophet of Allah and His Messenger to you,

by uttering the two Testifications of Faith. Hence, what is meant by seeking forgiveness

here is not simply to say by the tongue I seek the forgiveness of Allah, because the people

of Nuh were associating partners with Allah, and it is not valid from a blasphemer to utter

statements of forgiveness while engaged in the state of blasphemy. Indeed Allah is the

One who forgives the sins for those who come to Him in repentance from their sins.

��8�8 �MV D�b��%� ��YF$�� W �C��S[\\]

[Nuh 71:11] He (Allah) will let loose the sky for you and will send down rain to you

pouring in abundance;

Allah is the One who sends upon you abundant rain water from the sky.

��8�� D�bF� Wh�� *�F�p �D�bF� Wh�� 5�B� �� D��4�M��[\i]

[Nuh 71:12] And will Give you increase in wealth and sons; and bestow on you

gardens and bestow on you rivers of flowing water.

And He (Allah) is the One who gives you plenty of money and children and bestows

upon you orchards and running rivers from which you irrigate your farms and orchards.

��8�� J�F%�� #B�p��Z � �D�b� �F [\s]

[Nuh 71:13] What is the matter with you that you fear not the Greatness and Power

of Allah?


72

So what is the matter with you that you do not fear the Greatness of Allah and His Power

to punish you? It was said the verse means, what is the matter with you, you do not hope

a reward from Allah and you do not fear His punishment.

��8�B�j� �D�bw%e �M��[\y]

[Nuh 71:14] And indeed He (Allah) has created you through the various grades of

the sperm clot --chewed like bite of meat--,

And Allah is the One who created you one phase after another. One phase as a sperm and

a phase as a clot and a phase as a chewed like bite of meat and a phase as bones and then

Allah covered the bones with flesh and created it. So great is Allah, so glorified is Allah,

the One who is the best to carry out His Will.

��j �*��k l��C �J�F%�� d%e �� Z ��[\~]

[Nuh 71:15] Do you not see how Allah has created the seven skies in harmony one

above another,

Haven’t you looked and thought and took heed how Allah created seven skies, one on top

of another?

��p� �C ��YFz�� Whp� ��8B� FG��q Yw�� Whp�[\�]

[Nuh 71:16] And made the moon therein a luminous light, and made the sun as a

glorious Lantern?

And created in the lower sky the moon, its face toward the skies and its back toward the

earth, illuminating to the occupants of the skies and illuminating to the occupants of the

earth. And Allah created the sun, its face toward the skies and its back toward the earth,

as an illuminating lantern for the occupants of earth so they may go about their

livelihoods. Allah likened the sun to a lantern in that it removes the darkness of the night

from the face of earth, just as the lantern removes it from its surroundings.

��Z�� ?�8 �� GV D�bO� � �J�F%��[\�]

[Nuh 71:17] And Allah has created you and produced you from the earth growing

gradually,

Allah, who has power over all things, is the One who raised you and created you. He

raised Adam, peace be upon him, from the earth and his offspring came from Adam.


73

Hence, it is valid that all of them were raised from the earth. This ayah signifies that the

human being is similar in a particular sense to the plants in that the starting and the

raising of the human being are from the soil. However, the human being has additional

attributes over that which the plants have.

��p� �e�N �D�b�p�� q �D��M��h�S F�x[\�]

[Nuh 71:18] Then He (Allah) makes you die and returns you into the (earth), and

brings you forth again a new forth bringing at the Resurrection?

Then Allah shall return you back as soil, as you were, to the earth when you die and get

buried. And indeed Allah shall take you out of the earth on the Day of Judgment by

resurrecting you, the same way as you were in this world.

��j�$�� ?�8 �� D�b� Whp �J�F%��[\�]

[Nuh 71:19] And Allah has made the earth for you a wide expanse as a spread out

carpet so you may easily live on,

Allah, the Exalted, made the earth flattened, turning and tossing on it as the man turns

and tosses on his carpet.

��p�¢�q �a��C �� B�b�% �$OV�[i�]

[Nuh 71:20] And you may go about therein, in spacious wide paths.

So that you may follow broad pathways on it.

��8�$e F��N ��M�� J�� 4��S �F� G �B�h��F�Z�� ±�Bo� �D��F� �N V(F8 R0B� 5��[i\]

[Nuh 71:21] Noah said: "O my Lord! They have disobeyed my call to worship you,

and followed their leaders whose wealth and children have added to them nothing

but loss.

When they insisted on disobeying Nuh and they treated him using ugly words and

actions, Nuh said: O my Lord, they have disobeyed me in that which I have ordered them

to. They did not accept my call to them, to believe in you and that I am your Messenger.

And they followed instead their common and low leaders and rich ones among them,

those whom their blasphemy and money did not make them increase in anything except

misguidance in this world and destruction in the hereafter.


74

The people of Madinah and Ibn Amr and Âsim, recited wawaladuhu with a fathah on

the lam and the waw. And the rest recited wawulduhu with a damma on the waw and a

sukun on the lam. And both bear the same meaning.

��8�F�� b ��b �[ii]

[Nuh 71:22] And they have planned a tremendous scheme.

So they were deceptive by being swindlers about the religion. And animosity toward

Nuh, peace be upon him, and instigating the low people to harm him, and blocking the

people away from believing in him and leaning toward him and hearing from him. Their

deception indeed was great.

��$ � 1B�h�S� ,B�g�S �� B�C �� 4� F#�8�Z �� D�bO�} F#�8�Z � �B��[is]

[Nuh 71:23] And they have said to each other: By no means leave your gods:

Abandon neither Wadd nor Suwa^, neither Yaguth nor Yaûq, nor Nasra;-

The leaders told their followers or some of them told others, do not leave out worshipping

your idols, so do not quit, neither Wadd (an image of man) and Suwa^ (an image of a

woman) and Yaghuth (an image of a lion) and yaûq (an image of a horse) and Nasra (an

image of a falcon), these are names of righteous people who lived in the era between

Adam and Nuh, peace be upon them. When they died they had followers who followed

their example and their methodology in worship. So Iblis whispered to them that establish

in your circles statues for them and call them by their names to be more encouraging to

you for worship, so they did. Then people came after them and Iblis told them, the people

who were before you used to worship these pictures and at such time the knowledge of

the religion became nonexistent. Hence the start of worshiping idols was from that time,

and Nuh was the first Messenger whom Allah sent to the blasphemers.

These idols that existed at the time of the people of Nuh spread among the Arabs

afterwards. As to Wadd it used to be for the people of Kalb. And as to Suwa^, it was for

the people of Hamadan. As to Yaghuth it was for the people Madhhij. As to Yaûq it was

for the people of Murad. And as to Nasra it was for the people of Himyar.

Nafi^ and Abu Ja^far recited Wuddan with a damma on the waw and the rest with a

fathah on the waw.

��t� � �Bc%�� M�� ◌ �� a� F��N ��Y��F¤�� 4��Z ��[iy]


75

[Nuh 71:24] And indeed their leaders have led astray many; and grant O Allah no

increase to the wrong-doing blasphemers but in straying, for insisting on

worshipping their idols."

Those leaders have misguided many of their followers and of the public. This ayah is

about Nuh telling about the misguidance that came about as a result of their hands.

And when he informed that they engaged in a lot of misguidance, he made a supplication

to Allah that, O Allah seal the hearts of those who associated partners with you, who

worshiped the idols so that they do not find the truth. And this means that Nuh knew

before hand by revelation that they shall not believe.

��8�o � �J�F%�� #��4 GV D�} ��M�� D%�q ��8� �B�% �e�4��q �B�� D��½�u��re �FV£[i~]

[Nuh 71:25] Because of their blasphemy and sins they were drowned in the flood,

and then made to enter the Fire: and they did not find any helpers other than Allah.

As a result of their sins and associating partners with Allah, they were drowned in the

flood and they were admitted into the burnt by fire. The burning after being drowned by

the flood is a proof of the torture in the grave. This is an expression about the future using

the past tense as a reflection that certainly it is going to happen. Or else the meaning is

that in reference to the blasphemers being subjected to the fire in the morning and the

evening, as Allah stated in surah Ghafir. Those people shall not find supporters other than

Allah to support them and avert from them the torture of Allah.

Abu Amr reciting mimma khatayahum, instead of khati’ahum.

��8�FS4 GS��q�b�� G� �?�8 �� P%� �8�Z � V(F8 R0B� 5��[i�]

[Nuh 71:26] And when Noah knew from Allah they will die in blasphemy, said: "O

my Lord! Leave not of the Unbelievers, a single one on earth!

Nuh said, O Allah do not leave wandering on the face of the earth any of the

blasphemers.

�D�X�8�Z #�N �F �N ��8�Ff� �� p�q F��N ��M�%S �� 34�� Bc% ��S[i�]

[Nuh 71:27] For surely if you leave any of them they will lead astray your slaves,


76

and will not beget any but wicked, immoral, ungrateful children who will blaspheme

once accountable.

O Allah, should you leave the blasphemers alive on the face of the earth and do not

destroy them with a torture from you, they shall call your slaves to misguidance and they

shall only give birth to those who will be blasphemers once they attaint the age of

accountability. Nuh said that because he tested them and tried them and learned their

habits for he lived among them 1.000 years less 50. Also, Nuh made a supplication

against them after Allah revealed to him as in the ayah in Surah Hud that no one among

your people shall believe beyond those who have already believed.

�Y��F¤�� 4��Z �� *�� Y�� Y�%�� »�� We4 GY�� F=M��B�� Á ��f�� V(F8 ��8��Z F��N �[i�]

[Nuh 71:28] "O my Lord! Forgive me, my believing parents, all who enter my

mosque in Faith, and all believing men and believing women: and do not increase

the unjust blasphemers but destruction!

O Allah forgive me and my parents, both of them were believers, his father’s name was

Lamak and his mother’s name was Shamkha’. And forgive those who have entered my

mosque as a believer, and forgive the male and the female believers. It was said forgive

those who have entered my house, and it was said those who have embarked his ark.

And O Allah only increase the blasphemers with destruction and Allah answered his

supplication and destroyed them.

Ibn ^Abbas said:” Nuh made two supplications, one against the blasphemers and one for

the believers. His supplication against the blasphemers was answered; hence it is

impossible that his supplication for the believers would not be answered.

Hafs from the route of ^Asim recited baytiya with a fathah on the ya’.


77

سورة الجن


ن الجن فقالوا إنا سمعنا قرآنا عجبا ﴿ شد فآمنا به ١قل أوحي إلي أنه استمع نفر م ولن ﴾يھدي إلى الر

ه ٣بنا ما اتخذ صاحبة وf ولدا ﴿ر جد ى تعال ﴾وأنه ٢﴿ أحدا بربنا نشرك ﴾وأنه كان يقول سفيھنا على اللـه كذبا ﴿٤شططا ﴿ نس والجن على اللـ نس يعوذون ٥﴾وأنا ظننا أن لن تقول ا� ن ا� ﴾وأنه كان رجال م

ن الجن فزادوھم رھقا ﴿برج ه أحدا ﴿٦ال م ﴾وأنا لمسنا السماء ٧﴾وأنھم ظنوا كما ظننتم أن لن يبعث اللـتمع ا�ن يجد له شھابا يس فمن ﴾وأنا كنا نقعد منھا مقاعد للسمع ٨فوجدناھا ملئت حرسا شديدا وشھبا ﴿

صدا ﴿ الحون ١٠﴾وأنا f ندري أشر أريد بمن في اkرض أم أراد بھم ربھم رشدا ﴿٩ر ﴾وأنا منا الصلك ه في اkرض ولن نعجزه ھربا لن أن اظنن ﴾وأنا١١﴿ قددا طرائق كنا ومنا دون ذ نعجز اللـ

ا سمعنا الھدى آمنا به ١٢﴿ وأنا منا المسلمون ﴾١٣﴿ رھقا وf بخسا يخاف ف@ بربه يؤمن فمن ﴾وأنا لموا رشدا ﴿أس فمن ومنا القاسطون ئك تحر ـ ا القاسطون فكانوا لجھنم حطبا ﴿١٤لم فأول ﴾وأن لو ١٥﴾وأم

اء غدقا ﴿ ا عذاب يسلكه ربه ذكر عن يعرض ومن ﴾لنفتنھم فيه ١٦استقاموا على الطريقة kسقيناھم مه أحدا ﴿١٧صعدا ﴿ ه ف@ تدعوا مع اللـ ه يدعوه كادوا يكونون ١٨﴾وأن المساجد للـ ا قام عبد اللـ ﴾وأنه لم

ا وf رشدا ﴿﴾قل إني f أمل ٢٠﴾قل إنما أدعو ربي وf أشرك به أحدا ﴿١٩عليه لبدا ﴿ ﴾قل ٢١ك لكم ضره أحد ولن أجد من دونه ملتحدا ﴿ ه ورساfته ٢٢إني لن يجيرني من اللـ ن اللـ يعص ومن ﴾إf ب@غا م

ه ﴾حتى إذا رأوا ما يوعدون فسيعلمون من أضعف ٢٣بدا ﴿أ فيھا خالدين جھنم نار له فإن ورسوله اللـا توعدون أم يجعل له ربي أمدا ﴿٢٤ناصرا وأقل عددا ﴿ ﴾عالم الغيب ف@ ٢٥﴾قل إن أدري أقريب م

سول فإنه يسلك من بين يديه ومن خلفه رصدا ﴾إf ٢٦يظھر على غيبه أحدا ﴿ من ارتضى من ر ﴾٢٨﴾ليعلم أن قد أبلغوا رساfت ربھم وأحاط بما لديھم وأحصى كل شيء عددا ﴿٢٧﴿


78

سورة الجن

Surah Al-Jinn

حيم بسم ال ن الر ـ حم ه الر لـ

�� ¢� �� h�k �F �N �B��w�q VG�� GV Rf� lYO �C� �JF � FÁ�N T�E�� W��[\]

[Al-Jinn 72:1] Say O Muhammad to the people: It has been revealed to me that a

handful of Jinns listened to my recitation of the Qur'an. They said to their own, 'We

have really heard a marvelous Recital of Qur'an!

Say O Muhammad to your nation Allah has revealed to me that a group of 3 to 10 jinns—

a creation whom Allah created from pure fire, unseen by people has listened to my

recitation of the Qur’an. Upon their return to their people the jinns told them we heard

from Muhammad a recitation of an eloquent Qur’an unparalleled in articulation, accurate

meanings, and rich admonishment and different from the rest of the books.

This verse indicates that the prophet, sallallahu ^alayhi wa sallam was sent to the jinns as

well as to the people and that the jinns are accountable and they hear what we say and the

believer among them invites his own tribe to become believers.

Denying the existence of jinns revokes ones belief and takes one out of the religion, due

to belying what the Lord of the worlds has told about them.

�J�� F� Âq �M�Uc�� N =�M ��S ◌ � �ME� ��V�� 3��zc G��[i]

[Al-Jinn 72:2] 'It gives guidance to righteousness and the right path, and we have

believed therein: we shall not associate in worship any of the creations with our

Lord.


79

Those jinns said: The Qur’an guides to the truth, righteousness, clearing Allah from

associates, and belief. Since believing in Qur’an entails believing in Allah and that He is

the only one who deserves to be worshipped and He is clear from having associates,

indeed we shall not include any associates with our Lord.

� �M�� E�� F � � ��V��8 cMp H��h�Z �JF ��[s]

[Al-Jinn 72:3] And we believe that He - exalted be the glory of our Lord! - has taken

neither wife nor son,

Allah the exalted is glorified and is clear from taking a wife or a son. Contrary to what

the blasphemers among humans and jinns say, Allah has taken neither a wife nor a son;

He is clear of partners, He did not beget and is not begotten and nothing is similar to

Him. Allah said in Surah ashshura:

البصير﴾ [سورة الشورى]. ﴿ليس كمثله شيء وھو السميع

The verse means: Nothing is similar to Him in any way. Indeed He is attributed with

Hearing and Sight.

��rrU �J�F%�� P%� ��fC �5B�w�S #�� JF ��[y]

[Al-Jinn 72:4] And that the ignorantly foolish amongst us used to utter extravagant

lies against Allah by associating partners with Him:

The jinns proceeded to say that the ignorant among them, or Iblis, being the most

foolishly ignorant, uttered blatant animosity, injustice and lies about Allah when they

claimed He has taken a wife and a son.

�� J�F%�� P%� cG�� ¼� 5B�w�Z GF� #� �F��¬ �F ��[~]

[Al-Jinn 72:5] And that we thought that men and jinns did not utter a lie against

Allah, so we believed their lies until we heard the Qur’an and realized their lies, and

believed what is right:

We thought that men and jinn did not dare to utter a lie against Allah by attributing to

Him a wife and a son; hence, we believed their lies until we learned they were lies when

we listened to the Qur’an.


80

GV R5�p�8 #�� JF �� wX8 �D�X��4��q VG�� GV �5�p�� #��6B�h�S �� ¼�[�]

[Al-Jinn 72:6] And indeed O Muhammad individuals of humankind used to seek the

protection of individuals of the jinn, so that they increased them in wrongdoing

against Allah;

During the era of ignorance some men among the Arabs when they wanted to sleep the

night in a valley during their travel, they used to call out: I seek refuge with the master of

this valley—wanting the head jinn-- from the harm of his low people. As a result the

jinns increased in wrongdoing. Or the meaning could be that the jinns made the humans

increase in wrongdoing for seeking refuge with them.

� �ME� �J�F%�� °h��S GF� #� �D�O��¬ �Y� �Bc�¬ �D��F� ��[�]

[Al-Jinn 72:7] And that the human blasphemers thought as you jinns thought, that

Allah would not send any messenger to prove them wrong:

The blasphemers among the humans from the tribe of Quraish thought, as the jinns

thought, that Allah would not send any messenger to establish the case against them.

��U� � �MS�MU ��CE ��u�%� �X� �MpB�q ��YF$�� $Y� �F ��[�]

[Al-Jinn 72:8] And that we sought to reach heaven to eavesdrop, but we found it

filled with strong guarding angels and flaming meteors.

The jinns would say we aspired and sought to reach the heaven to eavesdrop, but we

found the heavens filled with strong angels guarding it and we found lustrous meteors

targeting the jinns who are attempting to eavesdrop.

�l �YF$%�� M��w �� M�h�w� �F�� F �� ◌ � �M�F8 �� U �J� �M�� # �®� �l�YO �$S GYq[�]

[Al-Jinn 72:9] And we used before to sit in some of the hidden places high in the sky

to steal a hearing; but any who listen now, after sending the messenger, will find a

flaming fire watching him in ambush.

The jinns say we used, before the revelation of the prophet, sallallahu ^alayhi wa sallam,

to find parts of the heaven clear of guards and meteors and we used to eavesdrop.

However, now after the revelation, we find lustrous meteors chasing us away. Most of the

scholars hold the opinion that this targeting of the jinns did not take place before the

revelation of Prophet Muhammad, sallallahu ^alayhi wa sallam. Also it was said that the


81

flaming meteors used to target the jinns during the era of ignorance, i.e. before the

revelation, but they used to eavesdrop some of the time, but after the revelation they were

completely stopped from eavesdropping.

�m G�| MS�8�� ¾U� =�8�M � �F �� MU8 �D��c��8 �D�� 4�8� �7� �?�8 �� [\�]

[Al-Jinn 72:10] And that we know not whether evil is meant for those who are on

earth if they belie the messenger or whether their Lord means to bring them good if

they believe and follow the messenger.

The jinns say we do not know whether, by sending the messenger, evil is meant for those

on earth who will be destroyed for belying and disbelieving the messenger, or it

will bring them good for believing the messenger and being obedient. It was said

the meaning is that we do not know whether, by disallowing us to eavesdrop, evil

is meant for those who are on earth or to bring them goodness and mercy.

�� H6 #��4 �F� � � #B�� Fo�� F�� F �� ◌ ��4M�� d�Q�j �F��[\\]

[Al-Jinn 72:11] There are among us some who are righteous believers, and others of

us are below that: We are sects having divergent paths.

The jinns say there are among us pious and meritorious believers, and others of us are

less than that; the meaning could be others of us are not pious: we are of different sects

having divergent paths.

��X �� ¢�hc� G�� ?�8 �� m J�F%�� ¢�hc� GF� #� �F��¬ �F ��[\i]

[Al-Jinn 72:12] And that we certainly know that we cannot escape the Will of Allah

in the earth, nor can we escape His Will by flight to the sky:

The jinns say we hold the conviction that we cannot escape the will of Allah no matter

where we are on earth, and no matter if we attempt to escape to heaven.

�J�� F� HnM��}� ��h�k �FY� �F �� ◌ ��wX8 �� $�Ã �/�� aq �JV�� G� ��S GYq[\s]

[Al-Jinn 72:13] 'And as for us, since we have listened to the Guidance, we have

accepted it: and any who believes in his Lord has no fear, either of a short reward or

of any injustice.

'And as for us, since we have listened to the Qur’an, we have believed in it: and any who

believes in his Lord has no fear, on the Day of Judgment, either of any of his rewards


82

lessened or his sins increased or of any injustice. The Ayah stands proof that the deeds

are not part of belief.

#B�r �C�w�� F�� #B�Y�% �$�Y�� F�� F �� ◌ � �MU8 ��F� ��uH��q D% �C� �GYq[\y]

[Al-Jinn 72:14] 'Amongst us are some who believed in Allah and His Messenger,

and some of us are the blasphemers who deviate from the truth; so whoever

submits, these aim at the right way:

'Amongst us are the Muslims who believed in Allah and His Messenger Muhammad,

sallallahu ^alayhi wa sallam, and some of us are the blasphemers who deviate from the

true path; so whoever believes, these aim at the right path:

��rE DF�� B� � bq #B�r �C�w�� F ��[\~]

[Al-Jinn 72:15] And as to the blasphemers who deviate, they are firewood to fuel

hell-fire.

As to the blasphemers who deviate from the true path among the jinns, they are the fuel

of hell-fire. The ayah is a proof that the blasphemers among the jinns shall be tortured in

hell-fire. If one says how that can be when they are creatures of fire, it would be said that

their nature changes just as the human was created from soil and his nature changed. As

to the manner of their reward we do not have an answer.

�� M� ��F D�X�� w �C � ��wS�Fr�� P%� �B� �w�O �C� �BF� #��[\�]

[Al-Jinn 72:16] And Allah's Message is: "If the blasphemers should keep to the

right way, We (Allah) would certainly have given them to drink of abundant water,

And Allah's Message is: "If the blasphemers should keep to the right way of Islam, We

would certainly have given them to drink of abundant water, i.e. we would have given

them plenty of sustenance.

�J��q �D��O �f��V� ◌ � �Mh� �� J �b�% �$S �JV�8 � ��6 G� �?��h��S G �[\�]

[Al-Jinn 72:17] So that We (Allah) might try them with respect to it; and whoever

turns aside from the Qur’an of his Lord, He (Allah) will make him enter into an

afflicting ever-growing torment.

So that We (Allah) might try them to show whether or not they will be thankful; and

whoever turns aside from the Qur’an, from worshipping his Lord and from clearing Allah


83

from all non befitting attributes, He (Allah) will make him suffer an afflicting ever-

growing torment.

� �ME� �J�F%�� l �B�� MZ aq �J�F%�� M �p�$Y�� F#��[\�]

[Al-Jinn 72:18] "And the places built to worship Allah are honored to Allah: so do

not associate anyone along with Allah and clear Him (Allah) of all non-befitting

attributes.

And the mosques built to worship Allah are honored to Allah: so do not associate anyone

along with Allah and clear Him of all non-befitting attributes. It was said the knees and

hands and forehead that one uses to prostrate in prayers are called Masajid.

قرأ ابن كثير ونافع وأبو عمرو وابن عامر: "نسلكه" بالنون، وقرأ عاصم وحمزة والكسائي بالياء.

Ibn Kathir, naïf^, Abu âmr and Ibn Âmer recited"نسلكه"with the letter “nun”. Âsem,

Hamzah and al kisa’iyy recited"يسلكه with the letter “ya’”.

� �M�� J��%� #B� B�bS ��4�� B�� MS �J�F%�� M�� 7�� FY� �JF ��[\�]

[Al-Jinn 72:19] And that when Muhammad the slave of Allah stood up praying the

Dawn prayer, reciting Qur’an and worshipping Allah, the human or jinns crowded

him eager to listen.

And that when Muhammad the slave of Allah stood up praying the Dawn prayer, reciting

Qur’an and worshipping Allah, the human or jinns crowded him eager to listen to the

Qur’an. Allah addressed the prophet by the most beloved names to the prophet ‘the slave

of Allah”. Or the meaning of the verse is that the Arabs gathered supporting one another

to revoke the truth.

Most of the scholars recited"لبدا"with a kasrah on the letter “lam”. Hisham from the route

of Ibn Âmer and Ibn Muhaysin recited"لبدا" with a dammah on the “lam”.

� �ME� �J�� 3��U�� V"8 B��4� �F��N �W��[i�]

[Al-Jinn 72:20] Say unto them, O Muhammad: I only worship my Lord, and I do

not associate any one with Him: Such is not strange to warrant you being crowded,

but worshiping other than Allah is

Say unto them, O Muhammad: I only worship my Lord, and I do not associate any one

with Him: Other than Âsim and Hamzah explained that such is not strange to warrant


84

you, jinns or humans, being crowded in surprise, but worshiping other than Allah is. Or

the meaning of the verse could be such is not strange to warrant you crowded in hostility.

� �MU8 �� D�b� ��%� � � V±�N �W��[i\]

[Al-Jinn 72:21] Say: It is not in my power to deliver harm or benefit to you, for

Allah is the true creator of harm and benefit:

Say: It is not in my power to deliver harm or benefit to you, for Allah is the true creator

of harm and benefit: Allah guides whomever He wills and makes misguided whomever

He wills.

� �M�O�%� �J� ��4 G� M �p� �G�� RME� �J�F%�� G� �±t�� G� V±�N �W��[ii]

[Al-Jinn 72:22] Say: Surely neither you jinns nor anyone else can protect me against

Allah, nor can I find any refuge beside Him:

Say: Surely neither you jinns nor anyone else can protect me against the torment of Allah

if I sin, nor can I find any refuge beside Him: Ibn Jarir reported from the route of

Hadramiyy that it was mentioned to him that a jinn among the prominent ones with great

following said Muhammad seeks protection and I will Protect him, so Allah revealed to

the prophet to say that “No one will provide refuge for me beside Allah”.

�J�Z ��C�8� �J�F%�� GV �� a� F��N ◌ �J�B�C8� J�F%�� Ä�h�S G � � �M�� q GS�M��e DF��p 8� �J� F#��q[is]

[Al-Jinn 72:23] Mine is to convey to you the Truth from Allah, and His messages;

for any that disobey Allah and His Messenger and reject the belief,- for them is Hell:

they shall dwell therein forever.

I cannot but convey to you precisely without altering the Truth from Allah, and His

messages, otherwise I will not find refuge beside Allah; for any them who disobey Allah

and His Messenger and reject the belief, - is Hell: they shall dwell therein forever. This

verse discredits Ibn Taymiyah and his pupil Ibn Qayyim al Jawziyyah who claimed that

Hell-fire will come to an end.

��4 M� cW�� h�� G #B�Y%�h��$q #��M�B�S � ��8 �6�N HF�E[iy]

[Al-Jinn 72:24] Until when the blasphemers see with what they are threatened, but

then they will know for certain who is weaker in allies and fewer in number, the

believers or they;


85

The blasphemers will maintain their position until they see the torment of Allah, but then

they will know for certain who is weaker in allies and fewer in number, the believers or

they; the blasphemer then will not have a supporter and the believer then will be

supported by Allah, the angels and the prophets.

#��M�B�Z �F RvS�� =�8�4� �#�N �W�� M � V"8 �J� �Wh�� 7�[i~]

[Al-Jinn 72:25] Say O Muhammad, to the disbelievers: I know not whether the

Punishment and Day of Judgment which you are promised is near, or whether my

Lord will appoint for it a distant term.

Say O Muhammad, to the disbelievers who associate partners with Him: I know not

whether the Punishment and Day of Judgment which you are promised is near, or

whether my Lord will appoint for it a distant term.

��ME� �J�� HP%� ��¤�S aq �v��g�� [i�]

[Al-Jinn 72:26] He (Allah) alone knows the Unforeseen, so He (Allah) does not

reveal His unforeseen matters to any; I only know of it that which Allah informed

me about,-

Allah alone knows the Unforeseen, so He does not reveal His unforeseen matters to any

of His creations; I, Muhammad, only know of it that which Allah informed me about,-

� �M�8 �J�f�%e �G� � �J�S MS � �� G� ��% �$S �JF ��q �5B�CF8 G� HP�Z�8� �G F��N[i�]

[Al-Jinn 72:27] However, it is to Allah whom He chooses as a messenger and what to

inform him, for surely He (Allah) makes a guard among the angels to go before him

and a guard behind him to protect him against the jinns:

However, Allah chooses whomever He willed as a messenger and informs him whatever

He willed of the unforeseen so when he tells others about it would stand as a miracle for

him. As to the waliyy-(righteously pious) when he informs about unforeseen things it is

due to a vision-firasah and not out of definite knowledge that it will take place.

For surely Allah makes a guard among the angels to go before the messengers and a

guard behind them, that is guards from all directions, to protect them against the jinns so

they may convey their messages.

� ��| '�E�� D�V�8 �* ��C�8 �B�g%�� M� #� D%�h��V� ��4M� �� TU FW�� HPo�E�� D��S M[i�]


86

[Al-Jinn 72:28] So that Allah makes known what He eternally knows that the

messengers before him have truly brought and conveyed the Messages of their

Lord: and Allah encompasses what is with the messengers and the angels, and He

has perfect knowledge of the number of all things.

So that Allah makes known what He eternally knows that the messengers before him

have truly brought and conveyed the Messages of their Lord: and Allah encompasses

what is with the messengers and the angels, and He has perfect knowledge of the number

of all things, rain drops, sand particles, leaves, cracking of waves. Indeed Allah knows

what the messengers carry of what He revealed to them and that they deliver the message

at the times and to the peoples Allah eternally willed.


87

سورة المزمل


ل ﴿ م آن ترتي@ ﴾أو زد عليه ورتل القر ٣﴾نصفه أو انقص منه قلي@ ﴿٢﴾قم الليل إf قلي@ ﴿١يا أيھا المز﴾إن لك في النھار سبحا ٦﴾إن ناشئة الليل ھي أشد وطئا وأقوم قي@ ﴿٥﴾إنا سنلقي عليك قوf ثقي@ ﴿٤﴿

ب المشرق ٨﴾واذكر اسم ربك وتبتل إليه تبتي@ ﴿٧طوي@ ﴿ ه إf ھو فاتخذه وكي@ ﴾ر ـ والمغرب f إلبين أولي النعمة ومھلھم قلي@ ١٠﴾واصبر على ما يقولون واھجرھم ھجرا جمي@ ﴿٩﴿ ﴾وذرني والمكذة وعذابا أليما ﴿ ﴾وطعاما١٢﴾إن لدينا أنكاf وجحيما ﴿١١﴿ ﴾يوم ترجف اkرض والجبال ١٣ذا غص

ھي@ ﴿ ﴾إنا أرسلنا إليكم رسوf شاھدا عليكم كما أرسلنا إلى فرعون رسوf ١٤وكانت الجبال كثيبا مسو١٥﴿ ﴾فكيف تتقون إن كفرتم يوما يجعل الولدان شيبا ١٦ل فأخذناه أخذا وبي@ ﴿﴾فعصى فرعون الرماء منفطر به ١٧﴿ ذه ﴾إن ١٨﴿ مفعوf وعده كان ﴾الس ـ اء اتخذ إلى ربه سبي@ ش فمن ◌ تذكرة ھن الذين معك ﴾إن ر ١٩﴿ ه بك يعلم أنك تقوم أدنى من ثلثي الليل ونصفه وثلثه وطائفة م الليل يقدر واللـ

منكم سيكون أن علم ◌ القرآن من تيسر ما فاقرءوا فتاب عليكم تحصوه لن أن علم ◌ والنھار

ه فضل من يبتغون اkرض في يضربون وآخرون ◌ مرضى سبيل في يقاتلون وآخرون ◌ اللـ

ه @ة وأقيموا ◌ منه تيسر ما فاقرءوا ◌ اللـ كاة وآتوا الص موا وما ◌ حسنا قرضا ـه الل وأقرضوا الز تقد

ه عند تجدوه خير من kنفسكم ه واستغفروا ◌ أجرا وأعظم خيرا ھو اللـ ه إن ◌ اللـ حيم غفور اللـ ر

﴿٢٠﴾


88

سورة المزمل

Surah Al-Muzzammil

حم ه الر حيم بسم اللـ ن الر ـ

�WV F��Y�� c�S� �S[\] [Al-Muzzammil 73:1] O you Muhammad who have wrapped up in your garments!

ammad who have wrapped up in your garments at night while asleep hO you Mu

�a��%� F��N W��F%�� D��[i] [Al-Muzzammil 73:2] Rise to pray the night long, save a little,-

Rise O Muhammad to pray the night long, save a little so your body would relax,- Lady

Â’ishah, as reported in Sahih Muslim, said that at first the night prayer was obligatory

until a year later after this order in this Surah was revealed. As reported by al Hakim in

al Mustadrak, Â’ishah said they prayed as such for a year until their feet were swollen,

then Allah revealed the latter part of the surah making the night prayer optional. The

same was reported by Ibn Jarir about Ibn Âbbas.

�a��%� �J�� Ä�w � �� Jf�oV [s] [Al-Muzzammil 73:3] Pray Half of the night,- or a little less,

Pray O Muhammad Half of the night,- or a little less than that up to one third of it.

# ��w�� WVZ8� �J��%� �4�9 �� a��Z��Z[y] [Al-Muzzammil 73:4] Or add to it up to two thirds of the night, and slowly

articulate reciting the Qur’an and be pensive about its meanings,-

Or add to that up to two thirds of the night, and carefully articulate reciting the Qur’an

while observing the rules of recitation with which one is obligated and be pensive about

its meanings; the prophet was given the choice among three options to pray exactly half

of the night or less than that or more than that up to two thirds of the night. From this

Ayah the jurisprudents deduced that if one admits that he owes another one thousand


89

dirhams less a little then he is obligated to pay him more than half.- At-Tirmidhiyy

narrated in his book of sunan from the route of Âbdullah Ibn Âmr from the route of the

Prophet, sallallahu âlayhi wa sallam, who said: The person who memorized the Qur’an

would be told in the hereafter recite, as you did recite in the world, and rise and your

status would be where you stop reciting.

¦ ��B�� %� T�w�%��C �F �N �a��w[~] [Al-Muzzammil 73:5] Soon shall We (Allah) send down and charge to you the

Qur’an; a Message weighty with its rules and judgments.

Soon shall We send down and charge to you the Qur’an; a Message weighty with its

meanings and rules and judgments upon those accountable or upon the hypocrites. It was

said it was weighty on the prophet, as al Bukhariyy reported that Â’ishah said that she

saw the prophet sweating on extremely cold nights and feeling heavy weight upon him as

the revelation descended on him. It was said that it would be weighty on the scale on the

Day of Judgment.

�a�� 7B�� u�j� cMU� T�X �W��F%�� u �U� F#�N[�]

[Al-Muzzammil 73:6] Surely praying by night is more difficult and is most potent

for governing the soul and most suitable for proper recitation.

Surely praying by night is more difficult and is most potent for governing the soul and

most suitable for proper recitation. The scholars hold different opinions about the night

prayer It was said it is between Maghrib and Îsha’ and some said the entire night and

some said praying after waking up at night.

Ibn Âmer and Abu Âmr recited " "وطاء with a kasrah on the “ta’”. Ibn Muhaysin

recited " "وطاء with a fathah on the “ta’”.

��C �8��F�� m �� F#�N �aS�Bj �[�] [Al-Muzzammil 73:7] Surely you have in the day time a prolonged span for your

sleep, rest and errands.

Surely you have in the day time a prolonged span for your sleep, rest and errands, so give

yourself ample time at night for worshipping your lord.

�a��O��Z �J��N �WFO��Z� �V�8 D �C� ��6��[�] [Al-Muzzammil 73:8] But keep O Muhammad performing the acts of remembrance

of your Lord and completely devote yourself to worship Him whole-heartedly.


90

But keep O Muhammad performing the acts of remembrance of your Lord, day and night,

which entail completely, devoting yourself to worship Him whole-heartedly hoping for

goodness from Him, alone.

�a�� F �q B�X F��N JH��N � �(��gY�� 1��zY�� c(F8[�] [Al-Muzzammil 73:9] Allah is the Lord of the East and the West: there is no God

but He: rely upon Him therefore for all of your Affairs.

Allah is the creator of the East and the West and what is in between: there is no God who

deserves to be worshipped but He: therefore you have no excuse to not resort to Him and

rely upon Him for all of your Affairs.

�a��º �� ¢X �D�X��¢�X�� #B��B�w�S � HP%� � �L��[\�] [Al-Muzzammil 73:10] And bear with patience what the blasphemers utter and put

up with their harm, and avoid and part from them and do not attack them.

And bear with patience what the blasphemers utter about Me regarding having a wife and

a son and about you regarding being a sorcerer and a poet and put up with their harm, and

avoid and part from them and do not attack them. It was said the verse was abrogated by

the verse allowing fighting.

�a��%� �D��%V� � ��Y�hF�� Á�� V�b�Y�� ±�86�[\\] [Al-Muzzammil 73:11] And leave the blasphemers to Me (Allah): those in possession

of ease and comfort in this life; who yet deny the Truth; and bear with them for a

short duration.

And leave the blasphemers to Me (Allah): those in possession of ease and comfort in this

life; who yet deny the Truth; and I shall save you their burden, and bear with them for a

short duration; Lady ^A’ishah said that shortly after the battle of Badr took place.

��Y� ��p� ��b � ��S M� F#�N[\i] [Al-Muzzammil 73:12] Surely We (Allah) have for the blasphemers in the Hereafter

heavy fetters to bind them and a raging fire to burn them,

Surely We (Allah) have for the blasphemers in the Hereafter heavy and great fetters to

bind them, and it was said fetters of iron, and a raging fire to burn them,

��Y�� Fo�� 6 �� hj�[\s] [Al-Muzzammil 73:13] And Ghislin-food that chokes and a painful punishment,


91

And Ghislin-food, zaqqum-food and dari^-food that captures the throat and chokes and a

painful punishment. This verse is a proof that the torture of the blasphemers in the

hereafter is physical and not allegoric,

�a��F �� 5�� 5�� ?�8 �� p��Z 7�B�S[\y] [Al-Muzzammil 73:14] On the day of judgment when the earth and the mountains

shall quake, and the mountains become a heap of sand poured out and flowing

down.

On the day of judgment when the earth and the mountains shall quake and rock

underneath all those on top of it , and the mountains turn from being solid to a heap of

sand poured out and flowing down.

� �D�b��%� � �M�X�U ��B�C8 �D�b��N ��%C�8� �F �N ��B�C8 #�B��q H��N ��%C�8� �Y[\~] [Al-Muzzammil 73:15] Surely We (Allah) have sent to you Muhammad as

Messenger, to be a witness concerning you, as We (Allah) sent Musa a messenger to

Pharaoh.

Surely We (Allah) have sent to you, the people of makkah, Muhammad as Messenger, to

be a witness concerning conveying the message to you and of who believed and who

disbelieved, as We (Allah) sent Musa a messenger to Pharaoh.

�a�� e� �� e�q 5B�CF�� #�B��q HPoh�q[\�] [Al-Muzzammil 73:16] But Pharaoh disobeyed and belied that messenger; so We

seized him with a heavy Punishment. But Pharaoh disobeyed and belied the

messenger who was sent to him;

So We (Allah) seized him with a heavy and great Punishment. Pharaoh and Musa where

specified here because their news were spread among the people of Makkah who were

neibhours to the Jews.

�� U #� M��B�� Wh�� B�S ��Å�f� #�N #B�wF�O�Z ��bq[\�]

[Al-Muzzammil 73:17] Then how, if you blaspheme, will you protect yourselves on

the Day of Judgment which will turn the hair of children grey,

Then how, if you blaspheme in this life, will you protect yourselves on the Day of

Judgment which will turn the hair of children grey; a simile of great distress. Qatadah

said they will not be able to protect themselves with anything,


92

�J�� R�rf�� YF$�� ◌ ��B�h�f ��M�� #��[\�]

[Al-Muzzammil 73:18] Whereon the sky will be cleft asunder? His (Allah) Promise

of the advent of the Day of Judgment must be accomplished and is ever brought to

fulfillment.

Where on that day of great fear the sky will be cleft asunder and Allah’s Promise of the

advent of the Day of Judgment will be accomplished, because the promise of Allah is

surely fulfilled.

RA��Z ��H� X F#�N ◌ � ��U GYq �a��C �JV�8 H ��N �F[\�] [Al-Muzzammil 73:19] Verily the Qur’an verses are a Reminder and Admonition:

therefore, whoso will—yet accountable--, let him take the straight path of belief to

his Lord!

Verily the Qur’an verses are a Reminder and Admonition: therefore, whoso willed—yet

accountable--, let him take the straight path of belief to his Lord! Abu Hayyan

commented that “whoso willed” does not refer to freedom of choice, rather it reflects the

promise of reward and threat of punishment by Allah.

h GS��F�� GV R�f�Q�j� �J�%��¦� �Jf�o� � �W��F%�� T�%��¦ G� HÆ�4� �7B�w�Z �F � �D%�h�S �F�8 F#�N � ◌ W��F%�� 8VMw��S �J�F%�� 8��F�� ◌ �D�b��%� (�O�q ��B�o�� GF� #� D�%� ◌ F$��Z � ��q �# ��w�� G� ◌ D�b�� #B�b�C #� D�%�

HP��F ◌ �J�F%�� W��q G� #B�g�O��S �?�8 �� m #B��S #��e � ◌ �J�F%�� W��C �m #B�%�Z�w��S #��e � ◌ ��q �J�� F$��Z � ◌ A��F�� B�Z � A aFo�� B�Y�� $E �� J�F%�� B�� ◌ ��te �GV D�b �$�f �� B� VMw��Z � �

�� p� D¤�� e B�X �J�F%�� M�� M�Ç ◌ J�F%�� f�g�O �C�� ◌ RD� �EF8 R8B�f� J�F%�� F#�N[i�]

[Al-Muzzammil 73:20] Surely O Muhammad your Lord knows that you pass in

prayer less than two-thirds of the night, and pray half of it, and a third of it, and

also a party of those believers with you; and Allah sets and knows the measures of

the night and the day. He knows the times you pray and the times you sleep, so He

has mercifully eased the prayers for you, therefore recite of the Qur'an as much as

may be easy for you. He knows that there must be among you sick, and others who

travel in the land seeking of the bounty of Allah, and others who fight in Allah's

way, therefore recite as much of it as is easy to you, and keep up prayer and pay the

poor-due Zakat, and sincerely spend in the ways of Allah, and whatever of good

deeds you send on beforehand for yourselves, you will find it with Allah; that is best

and greatest in reward; and ask forgiveness of Allah; surely Allah is Forgiving and

Merciful.


93

This verse abrogates the obligation of praying at night.

Surely O Muhammad your Lord knows that you pass in prayer less than two-thirds of the

night, and pray half of it, and a third of it, and also a party of those believers with you;

and Allah sets and knows the measures of the night and the day. Allah knows that you

will not be able to pray these times except with a hardship, so He has mercifully eased the

prayers for you and abrogated the obligation of praying at night, therefore recite of the

Qur'an as much as may be easy for you. He knows that there must be among you sick,

and others who travel in the land seeking of the bounty of Allah, and others who fight in

Allah's way, therefore recite as much of it as is easy to you; the recitation of Qur’an is

obligatory sometimes as in the prayers and is recommended at other times. Keep up

prayer and pay the poor-due Zakat, and sincerely spend in the ways of Allah, and

whatever of good deeds you do beforehand in this life and thus send on for your benefit

in the hereafter, you will find it with Allah; that is best and greatest in reward; and ask

forgiveness of Allah; surely Allah is Forgiving and Merciful.


94

سورة المدثر


جز فاھجر ﴿٤﴾وثيابك فطھر ﴿٣﴾وربك فكبر ﴿٢﴾قم فأنذر ﴿١يا أيھا المدثر ﴿ ﴾وf تمنن تستكثر ٥﴾والرلك يومئذ يوم عسير ﴿٨ي الناقور ﴿﴾فإذا نقر ف ٧﴾ولربك فاصبر ﴿٦﴿ ﴾على الكافرين غير يسير ٩﴾فذمدودا ﴿١١﴾ذرني ومن خلقت وحيدا ﴿١٠﴿ ﴾ومھدت له تمھيدا ١٣﴾وبنين شھودا ﴿١٢﴾وجعلت له ماf مإنه فكر وقدر ﴾١٧﴿ صعودا ﴾سأرھقه ١٦﴿ عنيدا �ياتنا كان إنه ﴾ك@ ١٥﴾ثم يطمع أن أزيد ﴿١٤﴿﴾ثم أدبر واستكبر ٢٢﴾ثم عبس وبسر ﴿٢١﴾ثم نظر ﴿٢٠﴾ثم قتل كيف قدر ﴿١٩﴾فقتل كيف قدر ﴿١٨﴿ذا إf سحر يؤثر ﴿﴾فقال إن ھ ٢٣﴿ ذا إf قول البشر ﴿٢٤ـ ـ ﴾وما أدراك ما ٢٦﴾سأصليه سقر ﴿٢٥﴾إن ھ

احة للبشر ﴿٢٨﴾f تبقي وf تذر ﴿٢٧سقر ﴿ ﴾وما جعلنا أصحاب النار ٣٠﴾عليھا تسعة عشر ﴿٢٩﴾لو fتھم جعلنا وما م@ئكة إ لذين آمنوا إيمانا ا ويزداد الكتاب أوتوا الذين ليستيقن كفروا للذين فتنة إf عد

fه أراد ماذا والكافرون مرض قلوبھم في الذين وليقول ◌ والمؤمنون الكتاب أوتوا الذين يرتاب و اللـ

ذا ـ لك ◌ مث@ بھ ه يضل كذ إf ھي وما ◌ ھو إf ربك جنود يعلم وما ء يشا من ويھدي يشاء من اللـ

بح ٣٣﴿ أدبر إذ ليل ﴾وال٣٢﴿ والقمر ﴾ك@ ٣١﴿ للبشر ذكرى حدى ﴾إنھا٣٤﴿ أسفر إذا ﴾والص الكبر �

ر ﴿أ منكم شاء ﴾لمن٣٦﴿ للبشر ﴾نذيرا٣٥﴿ م أو يتأخ ﴾إf ٣٨﴾كل نفس بما كسبت رھينة ﴿٣٧ن يتقد﴾قالوا لم ٤٢﴾ما سلككم في سقر ﴿٤١﴾عن المجرمين ﴿٤٠ت يتساءلون ﴿﴾في جنا٣٩أصحاب اليمين ﴿﴾وكنا نكذب بيوم ٤٥﴾وكنا نخوض مع الخائضين ﴿٤٤﴾ولم نك نطعم المسكين ﴿٤٣نك من المصلين ﴿

ين ﴿ ﴾فما لھم عن التذكرة معرضين ٤٨﴾فما تنفعھم شفاعة الشافعين ﴿٤٧يقين ﴿﴾حتى أتانا ال ٤٦الدستنفرة ﴿٤٩﴿ ت من قسورة ﴿٥٠﴾كأنھم حمر م نشرة ٥١﴾فر نھم أن يؤتى صحفا م ﴾بل يريد كل امرئ م أن إf يذكرون ﴾وما٥٥﴿ ذكره شاء ﴾فمن٥٤﴿ تذكرة إنه ﴾ك@ ٥٣﴿ ا�خرة يخافون f لب ﴾ك@ ٥٢﴿

ه يشاء ﴾٥٦ھو أھل التقوى وأھل المغفرة ﴿ ◌ اللـ


95

سورة المدثر

Surah Al-Muddaththir

حم ه الر حيم بسم اللـ ن الر ـ

It was reported by Jaber about the prophet, sallallahu ^alayhi wa sallam, who said: “ I

was on mount Hira’ when I heard Jibril calling O Muhammad you are the messenger of

Allah. I looked right and left and could not see anyone so I looked up and there Jibril was

sitting on a throne between heaven and earth. So I naturally got frightened and went back

to Khadijah and told her wrap me, wrap me with clothes. Then Jibril came and recited

surah al Muddaththir”. This was related by Bukhariyy and Muslim.

�V�¦FM�Y�� c�S� �S[\]

[Al-Muddaththir 74:1] O you Muhammad who are wrapped up in your clothes!

O you Muhammad who are wrapped up in clothes above the garment touching your

body!

�8�� q �D��[i]

[Al-Muddaththir 74:2] Rise up and warn your people against the punishment of

Allah lest they believe!!

Rise up determined and energetically and warn your people against the severe

punishment of Allah lest they believe!!

�V�� bq �F�8�[s]

[Al-Muddaththir 74:3] And your Lord does glorify and clear of all non-befitting

attributes,

And your Lord does glorify and clear of all non-befitting attributes, this verse indicates

that the knowledge of tawhid—clearing Allah of all non-befitting attributes and of having

associates- is the first knowledge one is obliged to learn.

�V�rq ��¦�[y]

[Al-Muddaththir 74:4] And your garments do purify from the najas-filth which is

due for the validity of the prayer!


96

Do purify your garments from the najas-filth which is required for the validity of the

prayer! And outside the prayers it is a better practice as opposed to leaving your garment

impure. Or the meaning could be shortening your dress so you would be different from

the Arabs who lengthen their dresses to the point of dragging tails of garments behind

them. Or the meaning could be clean yourself from the filthy doings since the one who is

pure from within it would be reflected on his appearance.

��¢�X�q � �pc��[~]

[Al-Muddaththir 74:5] And do shun all the torture,

And do shun all the torture; that is all the sins that the consequence of which is the

torture. The meaning is remain steadfast on being pure from sins because he is

impeccable from enormous and small abject sins and blasphemy before and after prophet

hood. Ya^qub, Sahl and Hafs recited "جز with dammah on the “ra’”. Others recited الر

جز " الر with kasrah on the “ra’”.

�� bO �$Z G�� [�]

[Al-Muddaththir 74:6] And bestow not favors that you may expect for yourself any

increase in return!

When you give favors abundantly do that sincerely and without expecting for yourself

any increase in return! Because you are ordered with the best of manners. Alhasan recited

.”’with a sukun on the “ra تستكثر

� �L��q �V��[�]

[Al-Muddaththir 74:7] But, for your Lord's Cause, be patient with the tasks of

prophet hood and the harm of the blasphemers!

But be patient with the orders and prohibitions of your Lord and with the tasks of prophet

hood and the harm of the blasphemers and all matters that require patience!

�w� �6��q �8B��F�� m[�]

[Al-Muddaththir 74:8] Finally, when angel Israfil sounds the trumpet,

Finally, when angel Israfil sounds the trumpet, In reference to the first sounding of the

trumpet and it was said the second sounding.


97

� R7�B�S ��u �B�S �� H�q Rt �$[�]

[Al-Muddaththir 74:9] Surely that day will be a day of severe anguish,

Surely that day when the trumpet is sounded will be a day of severe anguish, severe for

the blasphemers but easy for you due to your patience with their harm.

��q�b�� P%� �t �$S �� GS[\�]

[Al-Muddaththir 74:10] Far from easy for those blasphemers.

Far from easy for those blasphemers but easy for the believers. Uneasy for the

blasphemers due to their blasphemy and harming the believers and does not turn easy for

them as the case when uneasy times turn easy for the believers.

� �M� �E� ��w%e �G � �±�86[\\]

[Al-Muddaththir 74:11] Leave to Me (Allah) the dealing with al Walid ibn al

Mughirah whom I (Allah)created lonely with no money and children,

Leave to Me the dealing with al Walid ibn al Mughirah; whom Allah created lonely

with no money and children and then provided for him whatever He provided; also

It could mean Allah alone will punish him the due punishment for his doings, or Allah

alone is the one who created him and has power to punish him the due punishment. Al

Walid ibn al Mughirah used to be called the lonely among his people. Ibn al Mughirah

was specified in this verse due to ingratitude and harming the prophet, sallallahu ^alayhi

wa sallam. Ibn al Jawziyy stated that the verse means Leave to me destroying al Walid

ibn al Mughirah, some said the verse was abrogated by the verse permitting fighting and

this is not so due to two matters: 1) Since the promise of threat by Allah is confirmed in

the verse then there is no room for abrogation. 2) This Surah was revealed in Makkah and

the verse permitting fighting was revealed in Madinah and al Walid ibn al Mughirah died

in al Madinah prior to the revelation of the verse allowing fighting.

مدودا ﴿وجعلت له م ﴾١٢اO م

[Al-Muddaththir 74:12] And then bestowed upon him vast riches and ample

resources,

And then bestowed upon Ibn al Mughirah vast riches and ample resources to the extent

he owned trades and livestock, and male and female slaves and camels and female horses

and he owned the orchards between Makkah and Ta’if.


98

��4B��U ��[\s]

[Al-Muddaththir 74:13] And sons three of whom to be by his side!-

And sons three of whom to be by his side in Makkah. And ten sons three of whom to be

by his side in Makkah because they did not need to travel to earn their living. Out of the

ten sons Khalid, Hisham and Îmarah became Muslims.

� �M�� J� c*MF� �[\y]

[Al-Muddaththir 74:14] To whom I (Allah) widely spread his livelihood smooth and

comfortable!

To whom I (Allah) widely spread his livelihood smooth and comfortable giving him both

social status and wealth that matter the most to the people whose hearts are attached to

this world ! Ibn âbbas said Allah bestowed upon him wealth the fill of what is between

Makkah and Yemen.

MS�9� �#� �lY�rS F�x[\~]

[Al-Muddaththir 74:15] And yet he desires that I should add more!

And yet al Walid Ibn al Mughirah desires that Allah should bestow upon him more in

wealth and children without being thankful the due thanking to Allah!

Fa� ◌ � �M�� Z�S �® #�� JF �N[\�]

[Al-Muddaththir 74:16] But nay by no means! Surely he offers opposition to our

(Allah) messenger and his communications.

But nay by no means! Surely he is stubborn concerning our (Allah) verses and offers

opposition to Our messenger and his message. Indeed he will not again have wealth while

engaging in blasphemy.

��4B�h� �J�w�X�8��C[\�]

[Al-Muddaththir 74:17] Soon I (Allah) will let him suffer a distressing punishment

and a Saûd-mount of calamities that do not alleviate!


99

Soon Allah will let al Walid Ibn al Mughirah suffer a distressing punishment and a mount

of calamities that do not alleviate! At Tirmidhiyy narrated the hadith about the prophet, ,

who said:” As Saûd is a mountain of fire that the blasphemer climbs for seventy years

then falls off of it for seventy years and so on forever”.

8FM�� Fbq �JF �N[\�]

[Al-Muddaththir 74:18] Surely he reflected and plotted what to say against the

Qur’an and Muhammad,-

Surely he reflected and plotted what to say against the Qur’an and Muhammad and thus

earned the consequences of poverty and degradation, - Al Hakim narrated, and

established the narration as Sahih-authentic, from the route of Ibn Âbbas who said al

Walid Ibn al Mughirah went to the prophet, sallallahu âlayhi wa sallam, and listened to

the Qur’an. Abu Jahl told his uncle Ibn al Mughirah your people are gathering money to

give you. Ibn al Mughirah said they know I am wealthy. Abu Jahl told him to make

statement disparaging the Qur’an. Al Walid said how I can and I am the most articulate

poet and I find the Qur’an flawless and immaculate and unchallenged. Abu Jahl said your

people will not appreciate such a statement. Al Walid said then let me think and he came

up with that it is an act of sorcery. Al Hafidh asSuyuti said it is Sahih-authentic as per the

conditions set by al Bukhariyy and Ibn Jarir related what is similar to that from different

routes.

8FM� �� W�O�w�q[\�]

[Al-Muddaththir 74:19] And woe to him! How he plotted!-

And woe to him! How he plotted to disparage the Qur’an and how to repudiate the

prophet and the Qur’an!-

8FM� �� W�O�� F�x[i�]

[Al-Muddaththir 74:20] Again, woe to him! How he plotted!-

Again, woe to him! How he plotted!-al Walid Ibn al Mughirah is damned for plotting

such a plot that no one sane would commit.

﴾ ٢١ثم نظر ﴿

[Al-Muddaththir 74:21] Then he looked again how to reject the Qur’an,

then he looked again pensively how to reject the Qur’an,


100

Then he looked again how to reject the Qur’an that he found to be very articulate and

flawless and he looked again pensively how to plot to reject the Qur’an,

$�� F�x[ii]

[Al-Muddaththir 74:22] Then he frowned at the believers with a pale face,

Then he frowned at the believers with a grim face and his face turned pale,

﴾ ٢٣ثم أدبر واستكبر ﴿

[Al-Muddaththir 74:23] Then he turned back from the belief and from following

Muhammad;

Then he arrogantly turned back from the belief and from following Muhammad;

��¦ ��S R �� C F��N � �H� X �#�N 5�w�q[iy]

[Al-Muddaththir 74:24] Then he said: “This is nothing but magic that Muhammad

narrates from others;

Then he said: “This is nothing but sorcery that Muhammad narrates from other sorcerers

to influence the people;

�z�� 5�B�� F��N � �H� X �#�N[i~]

[Al-Muddaththir 74:25] This Qur’an is nothing but the word of a mortal mankind!"

The stubborn al Walid Ibn al Mughirah claimed that this Qur’an is nothing but the word

of a human being and not the word of God!"

wC �J��%��C[i�]

[Al-Muddaththir 74:26] Soon I (Allah) will toss him to burn in Saqar-Hell-Fire!

Surely Allah will toss him to burn in Saqar Hell-Fire!

�wC � 3�8�4� � �[i�]


101

[Al-Muddaththir 74:27] And what will make you realize on your own O

Muhammad the extent of what Saqar-Hell-Fire is?

And what will make you realize on your own O Muhammad the extent of what Saqar-

Hell-Fire is—a statement that magnifies the vigor and intensity of the fire of Hell.

�8�Z �� T�w��Z �[i�]

[Al-Muddaththir 74:28] It leaves alone none of its occupants and does not spare any

form of punishment.

It leaves alone none of its occupants and does not spare any bones or flesh or any form of

punishment. The torture of the blasphemer shall be everlasting and will never be eased or

lessened. Contrary to Ibn Taymiyyah who belied the Qur’an and claimed the torture for

the blasphemers will stop and Hell Fire will cease to exist.

�z��%V� R�E�FB�[i�]

[Al-Muddaththir 74:29] It scorches the mortal and Darkens and changes the color

of man!

It scorches the mortal and Darkens and changes the color of man! It was said it is in

reference to the human occupants of Hell Fire.

z� �h �$�Z ��%�[s�]

[Al-Muddaththir 74:30] Over it are nineteen caretaking angels.

Over Hell Fire there are nineteen caretaking angels; Angel Malik and eighteen other

angels. Each one of them has the power of both humans and jinns combined.

��b�Q a F��N �8�F�� (�� %hp � � ◌ F��N �D��Z FM�� %hp � � �B�Z�� GS��F�� G�w��O �$�� f� GS��F%V� �� O�q�� N �B�� GS��F�� 4�4��S� (�O�b�� ◌ #B�� Y�� (�O�b�� B�Z�� GS��F�� (�Z��S �� ◌ D��B�%�� m GS��F�� 5B�w��

4�8� �6� #��q�b�� R?F �a � �H�� J�F%�� ◌ ��zS G =�M ��S� ��zS G �J�F%�� cW ��S �� H�� ◌ �D%�h�S � � B�X F��N �V�8 4B��p ◌ �z��%�� Hn ��6 F��N T

�X � �[s\]

[Al-Muddaththir 74:31] And We (Allah)have set none but angels as Guardians of

the Fire; and We have assigned their number only as a trial for the blasphemers,- in


102

order that the People of the Book among the Jews and the Christians may arrive at

certainty, and the Believers may increase in Faith,- and that no doubts may be left

for the People of the Book and the Believers, and that those whose hearts are

diseased with doubt or hypocrisy, and the blasphemers may say: What does Allah

mean by this parable? Thus does Allah create straying to whom He Wills, and

guides whom He Wills: and none can know the number of the angels of your Lord,

except Him, - and this Hell-Fire is no other than a warning to mankind so they may

fear and thus obey.

Abu Hatim related from the route of asSuddiyy that when the verse of the nineteen

caretakers of Hell-Fire was revealed a man with a diseased heart from the tribe of

Quraysh called Al Ashadd said do not fear them I will bounce off ten of those angels with

my right shoulder and nine with my left shoulder. Also Abu Jahl told the people do not

you think that every ten of you can defeat one of those angels who are caretakers of Hell-

Fire.

�Yw�� Fa�[si]

[Al-Muddaththir 74:32] But nay by no means he is truthful claiming to defeat the

angels; I (Allah) make adjuration by the moon,

But nay by no means those blasphemers are truthful claiming to defeat the angels; I

(Allah) make adjuration by the moon, a statement that corroborates and confirms with

certainty that Hell-Fire is one of the gravest matters but the blasphemers will not take

heed of that.

��F%�� 4� �6�N �W[ss]

[Al-Muddaththir 74:33] And the night when it departs,

And the night when it departs; another adjuration to further corroborate the graveness of

Hell-Fire. Ibn Kathir, Abu Âmr, Ibn Âmer, al-Kisa’iyy and Abu Bakr from the route of

Âsem recited "إذا دبر" instead of ﴾إذ أدبر ﴿.

بح إذا أسفر ﴿ ﴾٣٤والص

[Al-Muddaththir 74:34] And the daybreak when it reveals;

And the daybreak when it reveals; another adjuration to further corroborate the graveness

of Hell-Fire.

�¼ ��F� �N �L�b�� nM�E[s~]

[Al-Muddaththir 74:35] Surely hell-fire is one of the gravest matters,


103

Surely hell-fire is one of the gravest matters; the torture of Hell-Fire is the gravest of all.

�z��%V� ��S�� [s�]

[Al-Muddaththir 74:36] As a warning to mankind,-

As a warning to mankind, - Mankind, those who seek goodness and those who turn away

from goodness, should take a warning about the immense torture of Hellfire.

Fe�O�S �� 7FMw�O�S #� �D�b�� U GY��[s�]

[Al-Muddaththir 74:37] To him among you who wish to go forward and believe in

Muhammad there is everlasting reward and to whom he wishes to remain behind

and blaspheme a punishment that does not end.

To him among you who wish to go forward and believe in Muhammad there is

everlasting reward for their belief and obedience and to whom he wishes to remain

behind and blaspheme a punishment that does not end for their blasphemy and belying

the prophet.

R�� X8 ��$� ��| ��f� cW��[s�]

[Al-Muddaththir 74:38] Every soul is held in contingency upon the deeds it

acquires,

Every soul is held in contingency upon the good deeds it acquires or the bad deeds it

commits,

��Y�� (�� F��N[s�]

[Al-Muddaththir 74:39] Save the occupants of paradise who will stand on the right

hand side.

Save the occupants of paradise who will stand on the right hand side. It was said that

those on the right hand side is in reference to the angels who only do what Allah ordered them to do, or the children of the Muslims who are not accountable for their deeds, or the

highly righteous Muslims who have earned safety due to their obedience.


104

#B��$O�S �*�F�p �m[y�]

[Al-Muddaththir 74:40] In Gardens of Bliss, and they shall ask the blasphemers,

The believers shall be In Gardens of Bliss, and they shall ask the blasphemers who will

be in Hell-Fire,

�� ¢�Y�� G�[y\]

[Al-Muddaththir 74:41] Concerning their guilt that positioned them in Hell-Fire:

Concerning the guilt they committed that positioned the blasphemers in Hell-Fire:

�D�bb%C � wC �m[yi]

[Al-Muddaththir 74:42] What has brought you to burn into Hell Fire?

What has brought you to burn into Hell Fire? The question is for reprimand since the

reason is known to the believers.

�V%o�Y�� G� �� B��[ys]

[Al-Muddaththir 74:43] They will say: "We were not of those believers who prayed;

The blasphemers will say: "We were not among the believers and did not believe we

were obliged to pray and thus we have not prayed”

��b�$�Y�� D�h�r� �� [yy]

[Al-Muddaththir 74:44] And we used not to pay charity to the poor;

And we were not believers and thus used not to pay charity to the poor;

��Q�� l �?B�³ �F��[y~]

[Al-Muddaththir 74:45] And we used to talk falsehood with those who entered into

spreading falsehood.


105

And we used to spread falsehood with those who entered into spreading falsehood.

�GSVM�� 7�B�� (V�b� �F��[y�]

[Al-Muddaththir 74:46] "And we used to deny the Day of Judgment,

"And we used to deny the Day of Judgment and the reward and the punishment,

��w�� Z� HF�E[y�]

[Al-Muddaththir 74:47] Till the Inevitable death overtook us.

Till the Inevitable death term that Allah assigned overtook us.

��h�q�Fz�� fU �D��hf�Z � Yq[y�]

[Al-Muddaththir 74:48] Intercession is prohibited for them; so the intercession of

intercessors shall not avail them.

Intercession is prohibited for them; so the intercession of the angels and the prophets and

the meritorious shall not be available for them since it is for the believers only. This Ayah

is a proof that the intercession is for the believers.

��h� �A��FO�� G� �D�} �Yq[y�]

[Al-Muddaththir 74:49] What is then the matter with them, that they turn away

from the Qur’an and the Admonishment therein?-

What is then the matter with those blasphemers, that they turn away from the Qur’an and

the Admonishment therein?-

RA�f�O �$c R��I �D��F� ��[~�]

[Al-Muddaththir 74:50] As if they were red camels fleeing away,

Their flight away from the prophet was as if they were red camels industriously fleeing

away from the chasing of lions after them, Abu Ja^far, Naïf^and Ibn Amer

recited ﴾مستنفرة﴿ with fathah on the “fa’” and meant by it scared. The rest recited ﴾ ﴿مستنفرةwith a kasrah on the “fa’” and meant by it revolting away.


106

�A8B�$� G� �*F�q[~\]

[Al-Muddaththir 74:51] Fleeing from hunters or a lion!

Fleeing from hunters or a lion! The blasphemers flee from the prophet when they hear

him recite Qur’an as the red camels run away from hunters who are targeting them and

from the lion chasing after them.

�AFz�c ��f�� HPZ� ��S #� �D��V �¿�� cW�� MS��S �W�[~i]

[Al-Muddaththir 74:52] Rather every one of them desires that he may be given from

Allah pages of revelation spread out;

Rather every one of them desires that he may be given from Allah pages of revelation

spread out addressing one by name and that he is ordered to follow Muhammad; Ibn al

Mundhir related about Ibn As Suddiyy who said the blasphemers said if Muhammad was

truthful let everyone of us wake up in the morning with a written revelation to him under

his pillow mentioning his name and that he is safe from Hell-Fire.

Fa� ◌ A �e �®� #B�q�� F� W�[~s]

[Al-Muddaththir 74:53] But nay by no means they would have believed! But they do

not fear the hereafter.

But nay by no means they would have believed! But rather they disbelieve in the Day of

Judgment and do not fear the punishment and the hereafter; this is why they do not follow

Muhammad.

RA��Z �JF �N Fa�[~y]

[Al-Muddaththir 74:54] But nay by no means their claim is correct! The Qur’an

contains an Admonishment.

But nay by no means their claim that the Qur’an is sorcery is correct! The Qur’an

contains an Admonishment and a reminder for the creation.

�6 ��U GYq ��[~~]


107

[Al-Muddaththir 74:55] Let whosoever Allah willed remembrance for him mind it

and benefit from it,

Let whosoever Allah Willed remembrance for him mind it and benefit from it, Those for

whom Allah willed to remember and benefit from the Qur’an they will choose to do so

and benefit.

�J�F%�� zS #� F��N #��S � � ◌ �A�f�gY�� W �X�� HnB�wF�O�� W �X� B�X[~�]

[Al-Muddaththir 74:56] But none will keep it in remembrance except as Allah wills:

Indeed He is self-entitled to be feared and is merciful to forgive.

But none will keep it in remembrance except as Allah wills: He (Allah) is self-entitled to

be feared and self-entitled to forgive being the creator and owner of everything. This

verse proves that the actions of the slaves are subject to the will of Allah.


108

سورة القيامة


امة ﴿f١ أقسم بيوم القيامة ﴿ نسان ألن نجمع عظامه ﴿٢﴾وf أقسم بالنفس اللو ﴾بلى قادرين ٣﴾أيحسب ا�ي بنانه ﴿عل نسان ليفجر أمامه ﴿٤ى أن نسو ﴾فإذا برق البصر ٦﴾يسأل أيان يوم القيامة ﴿٥﴾بل يريد ا�نسان يومئذ أين المفر ﴿٩﴾وجمع الشمس والقمر ﴿٨﴾وخسف القمر ﴿٧﴿ ﴾ك@ f وزر ١٠﴾يقول ا�ر ﴿١٢﴾إلى ربك يومئذ المستقر ﴿١١﴿ م وأخ نسان يومئذ بما قد ا� نسان على نفسه ١٣﴾ينبأ ﴾بل ا�

ك به لسانك لتعجل به ﴿١٥﴾ولو ألقى معاذيره ﴿١٤بصيرة ﴿ ﴾إن علينا جمعه وقرآنه ١٦﴾f تحر﴾وتذرون ا�خرة ٢٠﴾ك@ بل تحبون العاجلة ﴿١٩﴾ثم إن علينا بيانه ﴿١٨﴾فإذا قرأناه فاتبع قرآنه ﴿١٧﴿﴾تظن أن يفعل بھا ٢٤ووجوه يومئذ باسرة ﴿﴾٢٣﴾إلى ربھا ناظرة ﴿٢٢﴾وجوه يومئذ ناضرة ﴿٢١﴿

الساق ﴾والتفت ٢٨﴿ الفراق أنه ﴾وظن ٢٧﴿ راق ﴾وقيل من ٢٦﴾ك@ إذا بلغت التراقي ﴿٢٥فاقرة ﴿

كن٣١﴿ صلى وf دق ص ﴾ف@ ٣٠﴿ المساق يومئذ ربك ﴾إلى ٢٩﴿ بالساق ـ ذھب ﴾ثم ٣٢﴿ وتولى كذب ﴾ول

نسان أن يترك سدى ٣٥﴾ثم أولى لك فأولى ﴿٣٤﴾أولى لك فأولى ﴿٣٣ى ﴿يتمط أھله إلى ﴾أيحسب ا�ني يمنى ٣٦﴿ ى ﴿٣٧﴿ ﴾ألم يك نطفة من م وجين الذكر ٣٨﴾ثم كان علقة فخلق فسو ﴾فجعل منه الز

لك بقادر على أن يحيي الموتى ﴿٣٩واkنثى ﴿ ﴾٤٠﴾أليس ذ


109

سورة القيامة

Surah Al-Qiyamah


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[Al-Qiyamah 75:1] Indeed I (Allah) do make adjuration by Al Qiyamah-the day of

resurrection.

Indeed I (Allah) do make adjuration by al Qiyamah which is the Day of Judgment to

reflect its greatness; i.e. the day of resurrection and assembly is vitally a great matter.

�� FBF%�� fF�� D �$�� [i]

[Al-Qiyamah 75:2] And indeed I (Allah) do make adjuration by the self- reproaching soul that blames itself for the missed acts of obedience.

Most of the scholars believe that this is a second adjuration. Allah makes adjuration by

the self- reproaching soul. The self-reproaching soul has a dispraised connotation but

when used in the context of adjuration it refers to the pious soul that blames itself for the

missed acts of obedience and for committed evil acts. Ibn Kathir recited "+قسم" without

the “alif” after the “lam” which means indeed I do make adjuration.

�J �¤�� lY�FÈ GF�� #�$ ��¼� �v$�¶�[s]

[Al-Qiyamah 75:3] Does the blasphemer man who denies resurrection think that We

(Allah) cannot assemble his bones?

Does the blasphemer man who denies resurrection and assembly think-- Ibn ^Abbas said

does Abu Jahl think-- that We (Allah) cannot gather his bones; i.e. after his body decays

and mixes with the soil and is blown by the wind to distant places?

�J �� =VB$c #� HP%� GS�8�4�� HP%��[y]

[Al-Qiyamah 75:4] Yes indeed! We (Allah) are able to assemble them and even

make his very fingertips all one, similar to camels and asses!


110

Yes indeed! We (Allah) are able to assemble even the bones of his fingers, as tiny as they

are, and more so gathering his bigger bones.

�J � � �¢�f�� #�$ ��¼� �MS��S �W�[~]

[Al-Qiyamah 75:5] But man wishes to do wrong and even delay repentance.

But man wishes to keep on doing wrong and even delay repentance. The meaning is that

the blasphemer is persistent on disbelieving in the resurrection and assembly yet to come

and remains persistent in the future.

�� w�� 7�B�S #�FS� �5� �$S[�]

[Al-Qiyamah 75:6] The blasphemer mockingly asks: When is the day of

resurrection?

The blasphemer mockingly asks and out of disbelief: When is the day of resurrection?

The question posed by the blasphemer is out of mockery and disbelief in the resurrection

and assembly.

�o�� 1�� 6��q

[Al-Qiyamah 75:7] So when the sight the blasphemer does not blink on the day of

resurrection,

So when the sight of the blasphemer does not blink on the day of resurrection, i.e. out of

surprise at his belying in this world the Day of Judgment that he is now encountering.

The people of madinah recited " "برق with a fathah on the “ra’”. Others recited with a

kasrah on the “ra’”.

�Yw�� $e�[�]

[Al-Qiyamah 75:8] And the moon loses its illumination and glitter and is buried in

darkness.

The moon on that day shall lose its illumination and glitter and will be dark.

�Yw�� YFz�� l��º�[�]


111

[Al-Qiyamah 75:9] And the sun and the moon are brought together in the loss of

glitter,

And when the sun and the moon are brought together in rising from the west, or in the

loss of glitter. It was said when they are brought together in rising from the west and

turned into black.

cfY�� G�S� ��u �B�S �#�$ ��¼� �5B�w�S[\�]

[Al-Qiyamah 75:10] That Day will the blasphemer Man who belies say: "Where is

the refuge?"

That Day the blasphemer Man who belies the Day of Judgment, as he encounters its

horrors, say: "Where to be the refuge from the fire of Hell?"

89� � Fa�[\\]

[Al-Qiyamah 75:11] By no means! There shall be no place of refuge for him!

By no means! There shall be no place of refuge for him; neither a person nor a fortress

nor anything.

cw�O �$�Y�� u �B�S �V�8 H ��N[\i]

[Al-Qiyamah 75:12] With your Lord alone shall on that day be the befitting

recourse admitting people to Paradise or Hell-Fire.

With the ruling of your Lord alone shall on that day be the befitting recourse admitting

people to Paradise or Hell-Fire, all as per His eternal Will.

ر ﴿ م وأخ نسان يومئذ بما قد ﴾١٣ينبأ ا�

[Al-Qiyamah 75:13] The sons of Adam on That Day will be told all that they sent

forward in goodness, and all that they left behind by sinning.

The sons of Adam—both meritorious and committers of inequities-- on That Day will be

told all that they sent forward in goodness, and all that they left behind and did not do.

RAt�o� �J �$�f� HP%� �#�$ ��¼� �W�[\y]


112

[Al-Qiyamah 75:14] Oh, but man is a telling witness against himself when his organs

tell about him,

Oh, but man is a telling witness against himself when his organs tell about him; his ears

will tell what he heard, his eyes will tell what he saw, his feet will tell where he went and

his hands will tell what he did.

﴾١٥﴿ولو ألقى معاذيره

[Al-Qiyamah 75:15] Although he tenders his excuses he would not lessen the impact

of being a witness against himself.

Although he will offer justifications to cover up he would not lessen the impact of being a

witness against himself.

ك به لسانك لتعجل به ﴿ ﴾f١٦ تحر

[Al-Qiyamah 75:16] O Muhammad do not move your tongue concerning the Qur'an

when it is revealed to you so you may quickly memorize it.

Do not move your tongue with it to make haste with it; this is an address to the prophet,

sallallahu âlayhi wa sallam; al Bukhariyy reported about Ibn Âbbas who said, the

messenger of Allah, sallallahu âlayhi wa sallam, whenever he received the Qur’an he

used to move his tongue with it so he may memorize it.

�J �� Jh�º �� %� F#�N[\�]

[Al-Qiyamah 75:17] Surely We (Allah) shall gather it and retain it in your chest so

you may recite of it.

Surely We (Allah) shall gather it and retain it in your chest O Muhammad, so you may

recite of it.

�J �� l��FZ�q �� 6��q[\�]

[Al-Qiyamah 75:18] Therefore when We (Allah) have gathered it in your chest

maintain the recitation of the Qur’an.

Therefore when We (Allah) have gathered it in your chest maintain the recitation of the

Qur’an. Or the meaning could be implementing it.


113

�J �� %� F#�N F�x[\�]

[Al-Qiyamah 75:19] Again Surely We (Allah) shall explain its laws and make them

clear.

Again Surely We (Allah) shall explain its laws, what is permissible and what is

prohibited and what is disliked and what is obligatory, and make them clear.

Bc�� W� Fa� �% �p�h�� #[i�]

[Al-Qiyamah 75:20] But by no means! But you blasphemer men are wrong and

overcome by your love to the desires of the present life,

But by no means! But you blasphemer men are wrong and overcome by your disbelief in

the Hereafter and love to the desires of the present life; Ibn Kathir, Abu ^Amr and Ibn

^Amer recited both verses " "بل يحبون العاجلة ويذرون ا�خرة with a “ya’”.

A �e �®� #��8�Z�[i\]

[Al-Qiyamah 75:21] And neglect the Hereafter and soundly preparing for it.

And you blasphemer neglect the Hereafter and soundly preparing for it.

RA ��F ��u �B�S R�B�p��[ii]

[Al-Qiyamah 75:22] That day the faces of the believers will beam in brightness and

beauty;-

On the Day of Judgment the faces of the believers will beam in brightness and beauty;-

RA�¬� ��V��8 H ��N[is]

[Al-Qiyamah 75:23] Seeing their Lord without a manner of being or place or

direction or separating distance.

Seeing their Lord unlike the manner the creations are seen; without being in a place or

direction or separating distance between Allah and the one looking. Seeing Allah in the

hereafter is confirmed to the believers beyond doubt and the hadiths pertaining to that are

authentic-sahih.


114

RA �C�� u �B�S R�B�p��[iy]

[Al-Qiyamah 75:24] And that day the faces of the blasphemers will be frowning,

pale, sad and gloomy,

And that day the faces of the blasphemers will be dark, frowning, pale, sad and gloomy,

RA��q �� Wh�f��S #� cG�¤Z[i~]

[Al-Qiyamah 75:25] Knowing with certitude that there will be made to befall them

some back-breaking calamity.

Knowing with certitude that there will be made to befall them decisively devastating and

back-breaking calamity.

T��F�O�� g%�� 6�N Fa�[i�]

[Al-Qiyamah 75:26] Yes indeed, when the soul in its exit reaches to the collar-bone

at the throat,

The blasphemer is scolded for favoring the worldly matters over believing in the

Hereafter and is reminded of death when indeed the soul in its exit reaches to the collar-

bone at the throat,

�G W�� ◌ �1�8 [i�]

[Al-Qiyamah 75:27] And those around will cry out, "Who can recite for him and

save him now?"

And those around will cry out, "Who can recite for him and cure and save him now?

"It was said the angels of mercy and angels of torment ask who among them will rise

with the soul”.

�1��f�� JF � FG¬�[i�]

[Al-Qiyamah 75:28] And he will certainly know as he sees the angels that it is the

Time of Parting with the world, folks and wealth;


115

And the one who is dying will certainly know as he sees the angels that it is the Time of

Parting with the world, folks and wealth;

�1�F$�� 1�F$�� Ff�O��[i�]

[Al-Qiyamah 75:29] And agony of hardship is heaped on agony of hardship;

And agony of the hardship of facing death is heaped on the agony of the hardship of

facing the advent of the Day of Judgment; Ibn ^Abbas said it is two hardships departing

the wife and the children on the one hand and the hardship of facing the account before

Allah.

�1�$Y�� u �B�S �V�8 H��N[s�]

[Al-Qiyamah 75:30] On That Day of Judgment returning will be all to your Lord!

On That Day of Judgment returning will be all to your Lord who created you and either

will be in hell or in paradise!

HPF%� �� 1FM� aq[s\]

[Al-Qiyamah 75:31] So he did not accept the truth of the Qur’an, nor did he believe

and pray,

So he did not accept the prophet or the truth of the Qur’an, nor did he believe and thus

pray to Allah,

كن كذب وتولى ﴿ ـ ﴾٣٢ول

[Al-Qiyamah 75:32] But on the contrary, he rejected the truth of the Qur’an and

turned away from believing!

But on the contrary, he belied the Qur’an and turned away from believing, or he did not

pay the zakat-poor due!

HPFrYO�S �J�% �X� H��N vX6 F�x[ss]

[Al-Qiyamah 75:33] Then did he go to his folks walking with a strut in full conceit!

Then he went to his own people walking with wide extended steps in full arrogance!


116

H ��q �� H��[sy]

[Al-Qiyamah 75:34] Woe to you, O blasphemous men! Yes indeed, woe to you!

Woe to you, O blasphemous men! yes indeed, woe to you! This is a magnification of the

threat of Allah to the blasphemer.

H ��q �� H�� F�x[s~]

[Al-Qiyamah 75:35] Again, Woe to you, O blasphemous men! Yes indeed, woe to

you!

Again, Woe to you, O blasphemous men! Yes indeed, woe to you! This is a further

exaggeration of the threat of Allah to the blasphemer. It was said it means you shall

encounter severe torture at death and in your graves and when you are resurrected and in

the hereafter.

n�M�C 3��O��S #� �#�$ ��¼� �v$�¶�[s�]

[Al-Qiyamah 75:36] Does man think that he is to be left without being charged with

worship in the world and accountability in the Hereafter?

Does man think that he is to be left neglected on the loose without being charged with

orders and prohibitions in this world and that he will not be resurrected and will not stand

accountable in the Hereafter?

H �� !��F GV ��f�r� ��S ��[s�]

[Al-Qiyamah 75:37] Was he not a drop of sperm gushed forth into the womb of the

woman?

The one who denies the power of Allah to bring one back to life, was he not a drop of

joint sperm gushed forth fertilized into the womb of the woman? Hafs and Ya^qub

recited " "يمنى with a “ya’” and the rest recited with a “ta’”.

HnFB$q d%§q ��w%� #�� F�x[s�]

[Al-Qiyamah 75:38] Then did he become a clot of blood; then did Allah create and

fashion him in due proportion.


117

Then the drop of fertilized joint sperm did become a clot of blood; And Allah did create

and fashion him in due proportion hearing and seeing things.

HP � �� F�� p��F�� J�� Wh¢q[s�]

[Al-Qiyamah 75:39] Then He (Allah) created of him a pair, the male and the female.

Then He (Allah) created of the human being a pair, the male and the female i.e. the man

and the woman.

�� HPZ�BY�� T��¶ #� HP%� �8�4�w�� H6[y�]

[Al-Qiyamah 75:40] Is not He (Allah) who does so able to bring the dead to life?

Is not He (Allah) who creates man from a joint drop of sperm, able to bring the dead to

life? Indeed He is.


118

سورة اfنسان


ذكورا ﴿ ن الدھر لم يكن شيئا م نسان حين م نسان من نطفة أمشاج نبتليه ١ھل أتى على ا� ﴾إنا خلقنا ا�ا كفورا ﴿﴾إنا ھدي ٢فجعلناه سميعا بصيرا ﴿ ﴾إنا أعتدنا للكافرين س@سل ٣ناه السبيل إما شاكرا وإم

ه ٥﴾إن اkبرار يشربون من كأس كان مزاجھا كافورا ﴿٤وأغ@f وسعيرا ﴿ ﴾عينا يشرب بھا عباد اللـرونھا تف ه مستطيرا ﴿٦جيرا ﴿يفج ﴾ويطعمون الطعام على حبه ٧﴾يوفون بالنذر ويخافون يوما كان شر

ه f نريد منكم جزاء وf شكورا ﴿٨مسكينا ويتيما وأسيرا ﴿ اف من ﴾إنا نخ ٩﴾إنما نطعمكم لوجه اللـبنا يوما عبوسا قمطريرا ﴿ لك اليوم ولقاھم نضرة وسرورا ﴿١٠ر ه شر ذ ﴾وجزاھم بما ١١﴾فوقاھم اللـ

تكئين فيھا على اkرائك ١٢صبروا جنة وحريرا ﴿ ﴾ودانية ١٣﴿ زمھريرا وf شمسا فيھا يرون f ﴾م

ة وأكواب كانت قواريرا ١٤ذللت قطوفھا تذلي@ ﴿و ظ@لھا عليھم ﴾ويطاف عليھم بآنية من فضة قدروھا تقديرا ﴿١٥﴿ ﴾عينا فيھا ١٧زاجھا زنجبي@ ﴿﴾ويسقون فيھا كأسا كان م ١٦﴾قوارير من فض

ى سلسبي@ ﴿ نثورا ﴿١٨تسم خلدون إذا رأيتھم حسبتھم لؤلؤا م ﴾وإذا رأيت ١٩﴾ ويطوف عليھم ولدان مة وسقاھم من أساور وحلوا ندس خضر وإستبرق ﴾عاليھم ثياب س ٢٠ثم رأيت نعيما وملكا كبيرا ﴿ فض

شكورا ﴿٢١ربھم شرابا طھورا ﴿ ذا كان لكم جزاء وكان سعيكم م ـ لنا عليك ٢٢﴾إن ھ ﴾إنا نحن نز﴾واذكر اسم ربك بكرة وأصي@ ٢٤بك وf تطع منھم آثما أو كفورا ﴿﴾فاصبر لحكم ر ٢٣القرآن تنزي@ ﴿

ؤfء يحبون العاجلة ويذرون وراءھم يوما ٢٦﴾ومن الليل فاسجد له وسبحه لي@ طوي@ ﴿٢٥﴿ ـ ﴾إن ھلنا أمثالھم تبدي@ ﴿ش وإذا حن خلقناھم وشددنا أسرھم ﴾ن ٢٧ثقي@ ﴿ ذه تذكرة ٢٨ئنا بد ـ شاء فمن ﴾إن ھ

ه يشاء أن إf تشاءون ﴾وما٢٩﴿ سبي@ ربه إلى اتخذ ه إن ◌ اللـ من ﴾يدخل ٣٠﴿ كيماح عليما كان اللـ

﴾٣١المين أعد لھم عذابا أليما ﴿والظ ◌ رحمته في يشاء


119

سورة اfنسان

Surah Al-Insan


F ��u��U G�bS �� XFM�� GV R� �E �#�$ ��¼� P%� HPZ� �WX ��8B��[\]

[Al-Insan 76:1] There surely came over man a time when he was not created or

existed for an unmentioned duration.

What is meant by man here is Prophet Adam, may peace be upon him; and it was said the

entire people. And it was said the son of Adam. And what is meant by the span of time is

the duration until the soul was blown into his body. Prior to the soul being blown into his

body man did not remember anything or recognize anything, and did not know his name

or what was intended for him.

نسان من نطفة أمشاج نبتليه فجعلناه سميعا بصيرا ﴿إ ﴾ ٢نا خلقنا ا�

[Al-Insan 76:2] Surely We (Allah) created Man from a drop of mingled sperm, in

order to try him: So We (Allah) endowed upon him the endowments of hearing and

sight.

Surely Allah created the sons of Adam from a drop of mingled sperm from the man and

the woman that join in the womb and produce a fetus, in order to try him by ordering and

prohibiting him. And he remains a span of time in his mother’s womb until he is born and

known to people: So We endowed upon him the endowments of hearing and sight.

��8B�f� �F �N� ��U �F �N W��F$�� S MX �F �N[s]

[Al-Insan 76:3] Surely We (Allah) have shown him the ways of guidance and

disbelief, good and evil: he may be among the few believing or the plenty

disbelieving.

Surely We (Allah) have shown man the ways of guidance and disbelief, good and evil

through mental and audible proofs: he may be among the few believing or the plenty

disbelieving.

� �F �N ��t�hC� �� a�� W �C aC GS��q�b�%�� MO��[y]


120

[Al-Insan 76:4] Surely We (Allah) have prepared for the blasphemers chains and

shackles that tie their hands to their necks and a blazing fire.

The promise of threat and reward by Allah was respectively manifested in the following

two verses when Allah stated that “Surely We (Allah) have prepared for the blasphemers

and those who cuss Allah and the messenger chains and shackles that tie their hands to

their necks and a blazing fire”. Ibn Kathir, Ibn ^Amer and Hamzah recited " "سfسل

without tanwin.

��8B�q�� p�� #�� ;�� G� #B�� zS 8�� F#�N[~]

[Al-Insan 76:5] Surely the righteous shall drink of a cup the admixture of which is

fragrant with Kafur,-

Also when Allah stated that “Surely the righteous shall drink of a cup what is added to it

is fragrant with Kafur”; and Kafur is the name of a spring in paradise the water of which

has the whiteness, fragrance and coolness of Campho.

f��S �J�F%�� 4�� (�zS �� t �¢�f�Z �� V¢[�]

[Al-Insan 76:6] A spring wherefrom the slaves of Allah drink, making it gush forth

abundantly, readily available and easy to reach from wherever they are,

A spring wherefrom the believers among the slaves of Allah drink, making it gush forth

abundantly, readily available and easy to reach from wherever they are at their homes or

palaces,

��t�rO �$� ��cU #�� B�S #B�q�� 8 ��F�� #B�qB�S[�]

[Al-Insan 76:7] They perform their vows and obligations of worship, and they fear

the Day of Judgment, whose evil and great hardship flies far and is wide-spreading,

They perform their vows and obligations of worship, which include praying and fasting

and performing pilgrimage and paying zakah, and they fear the Day of Judgment whose

evil and great hardship flies far and is wide-spreading,

��t �C�� Y��OS� ��b�$� �JV��E HP%� 7�hFr�� #B�Y�h�r�S�[�]

[Al-Insan 76:8] And they give food despite their desire and need for it, out of love

for Allah, to the indigent and the orphan and the prisoner of war:


121

And they give food despite their desire and need for it, out of love for Allah, to the

indigent and the orphan and the prisoner of war: al Bukhariyy narrated that Ibn al

Mundhir reported about Ibn Jarir who said about the saying of Allah “ ""وأسيرا : and the

prisoner of war”, the prophet, sallallahu ^alayhi wa sallam, did not capture Muslims as

prisoners of war but only among the blasphemers and the prophet used to order that they

be well treated. Ibn al jawziyy said the issue of feeding them is rewardable and is

included in the saying of the prophet, sallallahu ^alayhi wa sallam, " "في كل كبد رطبة أجر

which means feeding anything that has a liver is rewardable.

�b�� MS�� J�F%�� J �pB�� D�b�Y�h�r� �F��N ��8B�b�U �� p �D[�]

[Al-Insan 76:9] Saying, “We feed you for the sake of Allah alone: We wish for no

reward nor thanks from you;

Saying,"We feed you for the sake of Allah alone: We wish for no reward nor thanks from

you; confirming that they are clear from the sin of insincerity.

��S�r �Y� ��CB�� B�S ��V��F8 G� �/�³ �F �N[\�]

[Al-Insan 76:10] Surely we fear from our Lord a stern, distressful Day of frowning

and great hardship.

Surely we feed you out of fear from our Lord hoping He grants us safety from a stern,

distressful Day when faces frown and great hardship is encountered.

��8��C� �A�� D�X�Fw�� 7�B�� H6 FU �J�F%�� D�X��B�q[\\]

[Al-Insan 76:11] But Allah will protect them from the evil of that Day, and will shed

over them the brightness of Beauty and the blissful Joy,

But Allah will protect the believers from the evil of that Day, and will shed over them the

brightness of Beauty in their faces and the blissful Joy in their hearts,

� ��| D�X��p� ��S�E� ��F� p ��[\i]

[Al-Insan 76:12] And reward them, because they were patient with the acts of

worship, with Garden and garments of silk.

And reward them, because they were patient with the acts of worship, with admitting

them into the Garden paradise and dressed them with garments of silk. This Ayah was

revealed about Aliyy and Fatimah and their slave woman Faddah when Al Hasan and Al


122

Husein became ill and they made an oath to fast three days; Aliyy borrowed from a Jew

the fill of twelve average cupped hands of wheat and they baked it but instead of eating

from it they favored for three days an indigent person, an orphan and a prisoner of war

over themselves and only had water to break their fast each day of the three.

%� ��q ��u�bFOc ��Q�8 �� P ◌ ��S�� 9 �� $�É ��q #��S �[\s]

[Al-Insan 76:13] Reclining there in Paradise inside embellished houses upon raised

couches, they shall find therein neither the severe heat of the sun nor bitter.

Reclining there in Paradise inside embellished houses upon raised couches, they shall not

see therein the severe heat of the sun nor bitter cold. In paradise the weather is balanced

neither harmful heat nor piercing cold and it is well illuminated without any darkness

�� 4� �a�� Z ��qB�r�� %V��6� ��} a�¬ �D��%� ��[\y]

[Al-Insan 76:14] And the shades of Paradise will come close over them, and the

clustered fruits, there, will hang near within easy reach.

And the shades of the trees of Paradise will come close over them, and the clustered

fruits, there, will hang near, whether lying down sitting or standing, within easy reach

without encountering tiredness or thorns.

�S�8�B�� (�B�� F��q GV �� Â�� D��%� �/�r�S�[\~]

[Al-Insan 76:15] And amongst them servants will pass around vessels of silver, and

goblets of silver,-

And amongst them servants will pass around vessels of silver, and goblets of silver, as

clear as glass yet silver and the drinks poured therein measured precisely up to the desire

of the drinker-

��S�M�w�Z �X��8FM� ��F��q G� S�8�B��[\�]

[Al-Insan 76:16] transparent as glass, and as white as silver; they have precisely

measured their content according to the wishes of the believers.

Just as Allah stated: the goblets are as transparent as glass, and as white as silver; they

have precisely measured their content according to the wishes of the believers.


123

�a��È9 ��p�� #�� C�� q #�Bw �$�S�[\�]

[Al-Insan 76:17] And the Righteous will be given to drink there a Cup of non-

intoxicating wine mixed with Zanjabil,-

And the Righteous will be given to drink there a Cup of non-intoxicating wine mixed

with Zanjabil-ginger: a taste that the Arabs favored,-

�a��$�%C HPFY$�Z ��q �� [\�]

[Al-Insan 76:18] Of a fountain there in Paradise which is named Salsabil.

Of a fountain there in Paradise which is named Salsabil that is easy to drink from a

delicious and pure drink of Zanjabil-ginger unlike the ginger of this world.

M�� D��%� �/B�rS� ��8B��F �� D��O�� $E �D��O��S�8 �6�N #��MF%cÊ R#�[\�]

[Al-Insan 76:19] There wait on them immortal youths, whom, when you see them O

Muhammad, you would take their beauty for scattered pearls.

There wait on them immortal youths whom Allah created to serve the believers, or the

children of the blasphemers will serve them, whom when you see them O Muhammad,

you would take their beauty for scattered pearls.

��t�� b�%� � ��Y��h ��S�8 Fx ��S�8 �6�N�[i�]

[Al-Insan 76:20] And when you look in Paradise, it is there you will see Bliss and a

Magnificent Realm.

And when you look in Paradise, it is there you will see Bliss and a Magnificent Realm. It

was mentioned that the least person in paradise will have the span of what one walks in

one thousand years. Al Bukhariyy reported in his book asSahih that the last person to exit

hell-Fire and the last to enter paradise shall have in paradise the equivalent of ten folds of

this universe. Ibn al Mundhir reported about ^Ikrimah who said that Omar Ibn al Khattab

entered to the room of the prophet and found him lying on a bamboo carpet with a mark

on his face from the carpet. He was saddened and wept and told the prophet I

remembered the Roman and the Persian and the Abbasynian kings and their kingdoms

and you are lying on a bamboo carpet; the prophet told him will you not bed satisfied O

Omar that they have the world and we have the Hereafter?! And Allah revealed this

verse.


124

R1��O �C�N� R��e �;�M��C �(��¦ �D�� ◌ � �Bc%�E� ��8B��j ��U �D��c��8 �D�X�wC� ��F��q G� 8��C[i\]

[Al-Insan 76:21] Upon them shall be Sundus-garments of fine green silk and thick

silk and they shall be adorned with bracelets of silver, and their Lord shall make

them drink an extremely pure drink.

Upon them shall be Sundus-garments of fine green silk and thick silk and they shall be

adorned with bracelets of silver; Ibn Al Musayyab said each will have three one of silver

one of gold and one of pearls. Their Lord shall make them drink an extremely pure drink

so pure that their excretion is not urine but rather musk like film perspires out of their

skin.

��8B�b�zF D�b��hC #�� p �D�b� #�� H� X F#�N[ii]

[Al-Insan 76:22] And it will be said to them: Surely this is a reward for you. Your

endeavor of worship upon earth is accepted and recognized."

And it will be said to them: Surely this is a reward granted for you. Your endeavor of

telling upon earth the indigent person, and the orphan and the prisoner of war, we do not

want anything in return from you, is accepted and recognized."

�aS��Z # ��w�� %� ��F�� G�« �F �N[is]

[Al-Insan 76:23] Surely it is We (Allah) who have sent down the Qur'an to you O

Muhammad in portions one verse after another.

Surely it is We (Allah) who have sent down the Qur'an to you O Muhammad, contrary to

the claim of the blasphemers who claimed that you have authored it or you came up with

it, in portions one verse after another.

��² �D�� l�r�Z �� V�8 �D �b�� L��q ��8B�f� �� [iy]

[Al-Insan 76:24] Therefore be constantly patient to the Command of your Lord, and

do not obey the sinner or the stern blasphemer among them.

Therefore be constantly patient to the Command of your Lord, and to delivering His

message, and do not obey the sinner or the stern blasphemer among them; and such

obedience does not occur from the prophet because the prophet is impeccable from

obeying them. ^Abdul Razzaq and Ibn Jarir and Ibn al Mundhir reported about Qatadah

whom received the news that Abu jahl said if I see Muhammad praying I shall step on his


125

head, so Allah revealed this verse. It was said the verse is about the two blasphemers

^Utbah and Al Walid. Apparently the verse is concerning all the blasphemers.

V�8 D�C� ��6�� a� �� A �b�� [i~]

[Al-Insan 76:25] And glorify the name of your Lord by performing obligatory

prayers in the morning, noon, and midafternoon,

And glorify the name of your Lord by performing obligatory prayers in the morning i.e.

the morning prayer, noon i.e. the noon prayer, and midafternoon i.e. the midafternoon

prayer,

�aS�Bj �a�� J ��V�C� �J� �M�¢�C�q �W��F%�� G� �[i�]

[Al-Insan 76:26] And during night-fall and the night pray to Him (Allah), and after

the obligatory prayers give optional prayers to Him a long part of the night.

And during night-fall pray the sunset-maghrib prayer and the night fall- ^Isha’ prayer and

perform prayers to Him (Allah) at night, i.e. after the obligatory prayers give optional

prayers to Him (Allah) a long part of the night i.e. one third or one half or two thirds of

the night.

�a��w¦ �� B�S �D�X��8� #��8�S� �% �p�h�� #Bc��¶ �� H� X F#�N[i�]

[Al-Insan 76:27] Surely these blasphemers love the transitory life and neglect the

greatly hard Day of Judgment before them.

Surely these blasphemers love the life of this world and neglect the greatly hard Day of

Judgment which advancing toward them because they disbelieve in it so they leave it

behind their backs.

MU� �D�X�� w%e �G�F« �D�X �C� � �4 ◌ �aS�M��Z �D�}� � � ��FM� �� u �U �6�N�[i�]

[Al-Insan 76:28] It is We (Allah) who created them, and We have made their make

and joints firmly strong; yet they blaspheme; but, when We will, We can substitute

the like of them blasphemers by bringing others who believe in their stead.

It is We (Allah) who created them from clay, and We (Allah) have made their make and

joints firmly strong with nerves and veins; yet they blaspheme; but, when We will, We

can substitute the like of them blasphemers by bringing others who believe in their stead.


126

RA��Z ��H� X F#�N ◌ �a��C �JV�8 H ��N �F � ��U GYq[i�]

[Al-Insan 76:29] Surely this Qur’an is an Admonishment, Whosoever will, let him

follow a straight Path to his Lord.

Surely this Qur’an is an Admonishment, Whosoever will, let him follow a straight Path to

his Lord, i.e. if one wants success in the Hereafter and does not want to end up as a great

loser let him choose to follow the Qur’an and be obedient to Allah.

� �J�F%�� zS #� F��N #��zZ � ◌ ��Y��bE ��Y��%� #�� J�F%�� F#�N[s�]

[Al-Insan 76:30] But you do not will, except as Allah wills; for Allah is all Knowing,

and all Wise;

But you do not will, except as Allah wills; for Allah is all Knowing, and all Wise; This

verse proves that all the deeds of mankind be it good or evil, blasphemy or belief occur

by the eternal Will of Allah i.e. nothing occurs contrary to the will of Allah. Ibn Kathir,

Abu ^Amer and Ibn ^Amr recited " "وما يشاؤون with a “ya’”.

This Ayah is a proof against the school of Al Mu^tazilah regarding the Will of Allah.

�J�O�I8 �m ��zS G �W �e �M�S ◌ ��Y�� D�} FM�� Y��F¤��[s\]

[Al-Insan 76:31 With His Mercy, Allah will admit to Paradise whom He will among

the believers; but as to the unjust blasphemers, - for them He has prepared a greatly

painful Punishment.

With His Mercy, Allah will admit to Paradise whom He will among the believers; The

Ayah is a proof against the Mu^tazilah who said “Allah willed for both the believers and

blasphemers to receive mercy from Allah because Allah willed for both to be believers”.

But as to the unjust blasphemers who turned away from the belief and disbelieved in the

prophet and the Day of Judgment, - for them He has prepared a greatly painful

Punishment.


127

سورة المرس@ت


﴾فالملقيات ذكرا ٤﴾فالفارقات فرقا ﴿٣﴾والناشرات نشرا ﴿٢﴾فالعاصفات عصفا ﴿١والمرس@ت عرفا ﴿﴾وإذا ٩﴾وإذا السماء فرجت ﴿٨﴾فإذا النجوم طمست ﴿٧﴾إنما توعدون لواقع ﴿٦را ﴿﴾عذرا أو نذ ٥﴿

سل أقتت ﴿١٠الجبال نسفت ﴿ لت ﴿١١﴾وإذا الر ﴾وما أدراك ما يوم ١٣﴾ليوم الفصل ﴿١٢﴾kي يوم أجبين ﴿١٤الفصل ﴿ لين ﴿١٥﴾ويل يومئذ للمكذ لك نفعل ١٧﴾ثم نتبعھم ا�خرين ﴿١٦﴾ألم نھلك اkو ﴾كذ

بين ﴿١٨بالمجرمين ﴿ ھين ﴿١٩﴾ويل يومئذ للمكذ اء م ن م م م كين ﴾فجعلناه في ق ٢٠﴾ألم نخلقك رار معلوم ﴿٢١﴿ بين ﴿٢٣﴾فقدرنا فنعم القادرون ﴿٢٢﴾إلى قدر م ﴾ألم نجعل اkرض ٢٤﴾ويل يومئذ للمكذ

اء ٢٦﴾أحياء وأمواتا ﴿٢٥كفاتا ﴿ ﴾ويل يومئذ ٢٧فراتا ﴿ ﴾وجعلنا فيھا رواسي شامخات وأسقيناكم مبين ﴿ بون ﴿٢٨للمكذ ﴾f ظليل وf ٣٠﴾انطلقوا إلى ظل ذي ث@ث شعب ﴿٢٩﴾انطلقوا إلى ما كنتم به تكذ

ھب ﴿ بين ٣٣لت صفر ﴿﴾كأنه جما٣٢﴾إنھا ترمي بشرر كالقصر ﴿٣١يغني من اللـ ﴾ويل يومئذ للمكذذا يوم f ينطقون ﴿٣٤﴿ ـ بين ﴿٣٦﴾وf يؤذن لھم فيعتذرون ﴿٣٥﴾ھ ذا يوم ٣٧﴾ويل يومئذ للمكذ ـ ﴾ھ

لين جمعناكم الفصل بين ﴿لل يومئذ ﴾ويل ٣٩﴿ فكيدون د كي لكم كان ﴾فإن٣٨﴿ واkو ﴾إن المتقين ٤٠مكذا يشتھون ﴿٤١في ظ@ل وعيون ﴿ لك ٤٣﴾كلوا واشربوا ھنيئا بما كنتم تعملون ﴿٤٢﴾وفواكه مم ﴾إنا كذبين ﴿﴾ويل يومئ ٤٤نجزي المحسنين ﴿ جرمون ﴿٤٥ذ للمكذ ﴾ويل يومئذ ٤٦﴾كلوا وتمتعوا قلي@ إنكم م

بين ﴿ بين ﴿٤٨﴾وإذا قيل لھم اركعوا f يركعون ﴿٤٧للمكذ ﴾فبأي حديث بعده ٤٩﴾ويل يومئذ للمكذ ﴾٥٠يؤمنون ﴿


128

سورة المرس@ت

Surah Al-Mursalat


��q�� * aC��Y��[\]

[Al-Mursalat 77:1] I (Allah) make adjuration by the Winds, sent forth one after

another for the benefit of mankind,

Allah makes adjuration by the Winds, sent forth one after another like the mare of a horse

for the benefit of mankind; it was said that the angels are the ones sent forth with the

known orders and prohibitions,

��f�o� �*�f ��h��q[i]

[Al-Mursalat 77:2] And by the raging hurricanes that blow violently tempestuous

Gusts,

And by the raging hurricanes that blow violently in tempestuous Gusts; and it was said

the angels raging with the souls of the blasphemers,

��z �*� �U�F��[s]

[Al-Mursalat 77:3] And by the Winds that scatter clouds to their destined places

and bring down the rain,

And by the Winds that scatter clouds to their destined places and bring down the rain; and

it was said the angels that maneuver and drive the clouds,

��q �*��8�f��q[y]

[Al-Mursalat 77:4] And by the angels who discriminate between Truth and

Falsehood,


129

And by the angels who discriminate between Truth and Falsehood; and it was said the

verses of the Qur’an that differentiate between Truth and Falsehood,

�� 6 �*��w�%�Y��q[~]

[Al-Mursalat 77:5] Then I (Allah) make adjuration by the angels, who bring down

the revelation to the prophets and messengers,

Then Allah makes adjuration by the angels who bring down the revelation to the prophets

and messengers,

��8 �� 8 ��[�]

[Al-Mursalat 77:6] To give clear convincing proofs, and to warn against Punishment

and Torment.

To give clear convincing proofs, about the creations and to warn against Punishment and

Torment.

Rl��B� #��M�B�Z �F��N[�]

[Al-Mursalat 77:7] Most surely, what you are promised must come and will befall.

Most surely, what you are promised of the Day of Judgment must come and will befall.

��$�Y�j �7B�¢c�� 6��q[�]

[Al-Mursalat 77:8] So when the stars lose their light and become dim;

So when the stars lose their light and their illumination gets erased and become dim;

��p��q ��YF$�� 6�N�[�]

[Al-Mursalat 77:9] And when the sky opens up,

And when the sky is cleft and bears inlets and doors,


130

��f �$� �5�� 6�N�[\�]

[Al-Mursalat 77:10] And when the mountains are wrenched out and scattered away

to the winds as dust;

And when the mountains are wrenched out and scattered away to the winds as dust; �6�N� ��OV�� W�Cc��[\\]

[Al-Mursalat 77:11] And when the messengers conveyed to all an appointed time to

gather);-

And when the messengers conveyed to all an appointed time to gather, which is the Day

of Judgment);-

��%Vp�� 7�B�S V= ��[\i]

[Al-Mursalat 77:12] For what dire Day is the time appointed?

For what dire Day is the time appointed? The verse magnifies to the creations the

intensity of the events that take place on that Day,

�W�of�� 7�B��[\s]

[Al-Mursalat 77:13] For the Day of sorting out and rewarding the believers for their

good deeds and punish the blasphemers for their evil deeds.

The appointed time was delayed for the Day of Judgment, the Day of sorting out and

rewarding the believers for their good deeds and punishes the blasphemers for their evil

deeds.

�W�of�� 7�B�S � 3�8�4� � �[\y]

[Al-Mursalat 77:14] And what will explain to you O Muhammad what the Day of

Sorting is out?

And what will explain to you O Muhammad the intensity of the events on the Day of

Judgment. It was stated as such “what is the Day of Sorting out?” to magnify its intensity.


131

�u �B�S RW�S� �� V�b�Y�%V� ��[\~]

[Al-Mursalat 77:15] Woe on that day to the Rejecters of Allah and His Messengers

and His Books and the Day of sorting!

Allah stated a promise of threat when He said Woe on that day to the Rejecters of Allah

and His Messengers and His Books and the Day of sorting!

��F� �� % �� [\�]

[Al-Mursalat 77:16] Did We (Allah) not destroy the former generations of

blasphemers?

Did We (Allah) not destroy the former generations of blasphemers? In this verse Allah

told us about the previous generations of blasphemers who were destroyed for their

disbelief such as the people of Noah and ^Ad and Thamud,

GS� �e �®� �D��h��O�� F�x[\�]

[Al-Mursalat 77:17] So shall We (Allah) make later generations of blasphemers and

repudiators follow them.

So shall We (Allah) make later generations of blasphemers and repudiators follow them.

The verse contains a threat to the people of Abraham, Hud and Madian, and also to the

people of Makkah who disbelieved in the prophet, that they will be destroyed just as the

blasphemers before them was destroyed.

�� ¢�Y�� Wh�f� �� H��[\�]

[Al-Mursalat 77:18] Thus do We (Allah) deal with the guilty men of blasphemy.

Thus do We (Allah) deal with the guilty men of blasphemy. A reconfirmation of the

threat is stated here,

�� V�b�Y�%V� ��u �B�S RW�S�[\�]




132

Woe on that day to the Rejecters of Allah and His Messengers and His Books and the

Day of sorting! A reconfirmation of the threat is stated here,

��F ��F GV Dcbw�%�³ ��[i�]

[Al-Mursalat 77:20] Have We (Allah) not created you from a degraded weak joint

fluid of male and female?-

Have We (Allah) not created you from a joint fluid of male and female which is degraded

and weak?-

��bF �8�� m ��%h¢q[i\]

[Al-Mursalat 77:21] Then We (Allah) placed it in a womb; a secure resting-place,

Then We (Allah) placed it in a womb; a secure resting-place for protection,

�7B�%�hF �8M� H ��N[ii]

[Al-Mursalat 77:22] Till an appointed birth term,

Till an appointed birth term, known to Allah, which is nine months more or less.

#��8�4�w�� D�h��q � �8Mw�q[is]

[Al-Mursalat 77:23] So We (Allah) have the power to create it in the best form--

indeed We (Allah) are best at proportioning creating things.

So We (Allah) created it in the best form as per our will-- indeed We (Allah) are best at

making things precisely as we willed. The people of al madinah and al Kisa’iyy

recited " "فقدرنا with doubling the “dal”’

�� V�b�Y�%V� ��u �B�S RW�S�[iy]





133

Day of resurrection and sorting! Allah who has Power to create has the Power to

resurrect,

��Z�f�� ?�8 �� Wh�È ��[i~]

[Al-Mursalat 77:25] Have We (Allah) not made the earth a receptacle that contain

you,

Have We (Allah) not made the earth a receptacle that contain you O people,

��Z�B� �� E�[i�]

[Al-Mursalat 77:26] Both for the living on it and the dead buried in it,

Both for the living on it in their houses and the dead buried in it in their graves,

��Z��q ��F D��w �C�� *��Ê�U T�C��8 ��q ��%hp�[i�]

[Al-Mursalat 77:27] And made therein lofty mountains standing firm in stature, and

provided for you and your vegetation water sweet and wholesome?

And (Allah) made therein lofty mountains standing firm in stature, and provided for you

and your vegetation water sweet and wholesome? A reminder of the many endowments

of Allah upon His slaves,

�� V�b�Y�%V� ��u �B�S RW�S�[i�]





resurrect,

� #B��V�b�Z �J�� D�O�� H ��N �B�w�%r [i�]

[Al-Mursalat 77:29] March on to that Punishment in Hell-Fire for which you used

to deny;


134

March on to that Punishment in Hell-Fire for which you used to deny in this world;

a¦ =�6 !W�¬ H��N �B�w�%r � �vh�U �,[s�]

[Al-Mursalat 77:30] March on to the ascending smoke of Hell-Fire falling in

threefold column,

O blasphemers March on to the ascending smoke of Hell-Fire falling in threefold

columns due to its greatness,

F%�� G� ��g��S �� W��%¬ F� �v��[s\]

[Al-Mursalat 77:31] Which yields no shade of coolness, and is of no use against the

fierce Blaze;

Which yields no shade of coolness, and is of no use against the fierce Blaze; May Allah

protect us from Hell-Fire,

w�� 8z�� T� ��Z ��F� �N ��o[si]

[Al-Mursalat 77:32] Surely it sends up huge sparks like castles and fortresses,

Surely that fire is so great that it sends up huge sparks like castles and fortresses,

R�f�� R�� º �JF ��[ss]

[Al-Mursalat 77:33] As if they were black camels.

As if they were black camels. Ibn ^Abbas said like the thick ropes of vessels that are

coiled up. The majority of the scholars including Omar Ibn al Khattab recited " "جماOت

with a kasrah on the “jim” and with an “alif” and a “ta’”. Hamzah and al Kisa’iyy and

Hafs from the rout of ^Asim recited"جمالة". Ruwayse recited from the route of

Ya^qub " "جماOت with a dammah on the “jim”.

�� V�b�Y�%V� ��u �B�S RW�S�[sy]




135



resurrect,

#B�w�r�S � �7�B�S � �H� X[s~]

[Al-Mursalat 77:35] That will be a Day when sometimes they shall not be able to

speak.

That will be a Day when sometimes they shall not be able to speak. Sometimes they

speak and sometimes they dispute with one another and do not speak and sometimes their

mouths will be sealed and will not be able to speak,

#��8��O�h��q �D�} �#6��S ��[s�]

[Al-Mursalat 77:36] Nor will it be permitted to them to put forth excuses.

Nor will it be permitted to them to put forth excuses, because they have none.

��u �B�S RW�S� �� V�b�Y�%V�[s�]





resurrect,

�W�of�� 7�B�S � �H� X ◌ ��F� �� D��hº[s�]

[Al-Mursalat 77:38] This is the Day of Sorting out! We (Allah) have brought you

and the previous blasphemers who belied the prophets together.

This is the Day of Sorting out! Where Truth will be differentiated from Falsehood! We

(Allah) have brought you and the previous blasphemers who belied the prophets together.

�#��M��bq RM�� D�b� #�� #��q[s�]

[Al-Mursalat 77:39] If you have a plot to escape the punishment as you plotted

against the religion accepted to Allah and His Messengers, plot now!


136

If you have a plot to escape the punishment as you plotted against the religion accepted to

Allah and His Messengers, you are challenged to plot now! But they have none,

�� V�b�Y�%V� ��u �B�S RW�S�[y�]





resurrect,

�#B�� 5 a�¬ �m ��wFO�Y�� F#�N[y\]

[Al-Mursalat 77:41] Lo! Those God-fearing believers who kept their duty are amid

cool shades and springs of water, honey and milk,-

Lo! Those God-fearing believers who kept their duty shall be amid cool shades of trees

and palaces, and springs of water, honey and milk,-

#B��O �zS �F�£ J��B�q�[yi]

[Al-Mursalat 77:42] And they shall have fruits such as they desire.

And they shall have fruits such as they desire; fruits all the time around that the pick with

ease.

#B�%Y�h�Z �D�O�� | ��u��X �B��U�� B�%��[ys]

[Al-Mursalat 77:43] O you who believed eat and drink pleasantly to your heart's

content because of the Righteousness and obedience you did.

O you who believed eat and drink pleasantly to your heart's content without anything to

spoil it for you because of the Righteousness and obedience you did

�� $ ��Y�� =��È �� H�� F �N �[yy]

[Al-Mursalat 77:44] Thus do We (Allah) certainly reward the Doers of Good.


137

Thus do We (Allah) certainly reward the Doers of Good. Indeed Allah does not make

them miss the reward in the Hereafter.

�� V�b�Y�%V� ��u �B�S RW�S�[y~]





resurrect,

#B� ��cË D�bF �N �a��%� �B�hF�O�� B�%��[y�]

[Al-Mursalat 77:46] Eat and enjoy yourselves for a little on earth; surely you are blasphemers and deserve the punishment.

O you blasphemers Eat and enjoy yourselves for a little on earth; surely you are

blasphemers and deserve the everlasting punishment in the hereafter.

�� V�b�Y�%V� ��u �B�S RW�S�[y�]





resurrect,

#B�h��S � �B�h��8� �D�} W�� 6�N�[y�]

[Al-Mursalat 77:48] And when it is said to them, "Be believers and thus bow down

yourselves in prayers!" they do not do so.

And when it is said to them, "Be believers and thus bow down yourselves in prayers!"

they do not believe and accordingly do not pray.

V� ��u �B�S RW�S� �� V�b�Y�%[y�]


138





resurrect,

#B�� S ��M�h�� °S�ME V=��q[~�]

[Al-Mursalat 77:50] Since they disbelieved in the truth compelling Qur’an, in what

Message, then, after it, will they believe?

Since they disbelieved in the truth compelling Qur’an, in what Message, then, after it,

will they believe? They will not believe.


139

END NOTE

Compiled and edited by the slave of Allah of miniscule endeavor, who longs for the

Mercy and Forgiveness of Allah. Completed this Wednesday the 2nd

day of

Dhulhijjah,1433, the 10th

day of October, 2012 at 4:19 p.m. after ^Asr in Wallingford,

Pennsylvania.

I Praise Allah, the Lord of the Worlds, who enabled me to start this endeavor and to

bring it to a conclusion. May Allah raise the rank of Prophet Muhammad, the Seal of all

the Prophets and Messengers and his pure family members and genuinely meritorious

companions.

May Allah accept this work and make it of widespread benefit and a reason for me to

escape Hellfire and be admitted to Paradise.

Amin.


140

Index

Title Page

Preface 1

Introduction 3

Transliteration system 4

Surah Al Mulk 6

Surah Al Qalam 19

Surah Al Haqqah 37

Surah Al Ma^arij 53

Surah Nuh 67

Surah Al Jinn 77

Surah Al Muzzammil 87

Surah Al Muddaththir 94

Surah Al Qiyamah 108

Surah Al Insan 118

Surah Al Mursalat 127

End note 139


141

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