Datasets:

M-AI-C

/

en-tafsir-ibn-kathir

like 2

وَإِذَا ٱلنُّجُومُ ٱنكَدَرَتْ

وَإِذَا ٱلْجِبَالُ سُيِّرَتْ

وَإِذَا ٱلْعِشَارُ عُطِّلَتْ

وَإِذَا ٱلْوُحُوشُ حُشِرَتْ

وَإِذَا ٱلْبِحَارُ سُجِّرَتْ

وَإِذَا ٱلنُّفُوسُ زُوِّجَتْ

وَإِذَا ٱلْمَوْءُۥدَةُ سُئِلَتْ

بِأَىِّ ذَنۢبٍ قُتِلَتْ

وَإِذَا ٱلصُّحُفُ نُشِرَتْ

وَإِذَا ٱلسَّمَآءُ كُشِطَتْ

وَإِذَا ٱلْجَحِيمُ سُعِّرَتْ

وَإِذَا ٱلْجَنَّةُ أُزْلِفَتْ

عَلِمَتْ نَفْسٌ مَّآ أَحْضَرَتْ

فَلَآ أُقْسِمُ بِٱلْخُنَّسِ

<h2 class="title">The Explanation of the Words Al-Khunnas and Al-Kunnas</h2><p>Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from `Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet , and I heard him reciting,</p><div class="text_uthmani arabic">فَلاَ أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ </div><p>(But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it `As`as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin `Ar`arah that he heard `Ali being asked about the Ayah; (لَا أُقْسِمُ بِالْخُنَّسِ. الْجَوَارِ الْكُنَّسِ) (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement,</p><div class="text_uthmani arabic">وَالَّيْلِ إِذَا عَسْعَسَ </div><p>(And by the night when it `As`as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa`id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by `Atiyah Al-`Awfi. `Ali bin Abi Talhah and Al-`Awfi both reported from Ibn `Abbas:</p><div class="text_uthmani arabic">إِذَا عَسْعَسَ</div><p>(when it `As`as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son `Abdur-Rahman also made a similar statement, when they said,</p><div class="text_uthmani arabic">إِذَا عَسْعَسَ</div><p>(when it `As`as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying,</p><div class="text_uthmani arabic">إِذَا عَسْعَسَ</div><p>(when it `As`as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says,</p><div class="text_uthmani arabic">وَالَّيْلِ إِذَا يَغْشَى - وَالنَّهَارِ إِذَا تَجَلَّى </div><p>(By the night as it envelops. By the day as it appears in brightness) (92:1-2) and He also says,</p><div class="text_uthmani arabic">وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى </div><p>(By the forenoon. By the night when it darkens.) (93:1-2) Allah also says,</p><div class="text_uthmani arabic">فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً</div><p>(Cleaver of the daybreak. He has appointed night for resting.) (6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word `As`as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement,</p><div class="text_uthmani arabic">وَالصُّبْحِ إِذَا تَنَفَّسَ </div><p>(And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances."</p><h2 class="title">Jibril descended with the Qur'an and it is not the Result of Insanity Concerning</h2><p>Allah's statement,</p><div class="text_uthmani arabic">إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ </div><p>(Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn `Abbas, Ash-Sha`bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, Ad-Dahhak and others have said this.</p><div class="text_uthmani arabic">ذِى قُوَّةٍ</div><p>(Dhi Quwwah) This is similar to Allah's statement,</p><div class="text_uthmani arabic">عَلَّمَهُ شَدِيدُ الْقُوَى ذُو مِرَّةٍ</div><p>(He has been taught by one mighty in power, Dhu Mirrah.) (53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions.</p><div class="text_uthmani arabic">عِندَ ذِى الْعَرْشِ مَكِينٍ</div><p>(with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah.</p><div class="text_uthmani arabic">مُّطَـعٍ ثَمَّ</div><p>(Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said,</p><div class="text_uthmani arabic">مُّطَـعٍ ثَمَّ</div><p>(Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says,</p><div class="text_uthmani arabic">أَمِينٌ</div><p>(trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad by His statement,</p><div class="text_uthmani arabic">وَمَا صَـحِبُكُمْ بِمَجْنُونٍ </div><p>(And your companion is not a madman.) Ash-Sha`bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ." Allah said,</p><div class="text_uthmani arabic">وَلَقَدْ رَءَاهُ بِالاٍّفُقِ الْمُبِينِ </div><p>(And indeed he saw him in the clear horizon.) meaning, indeed Muhammad saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings.</p><div class="text_uthmani arabic">بِالاٍّفُقِ الْمُبِينِ</div><p>(in the clear horizon. ) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement,</p><div class="text_uthmani arabic">عَلَّمَهُ شَدِيدُ الْقُوَى - ذُو مِرَّةٍ فَاسْتَوَى - وَهُوَ بِالاٍّفُقِ الاٌّعْلَى - ثُمَّ دَنَا فَتَدَلَّى </div><div class="text_uthmani arabic">فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى - فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى </div><p>(He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.) (53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent -- and Allah knows best -- that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement,</p><div class="text_uthmani arabic">وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى - عِندَ سِدْرَةِ الْمُنتَهَى - عِندَهَا جَنَّةُ الْمَأْوَى - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى </div><p>(And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it !) (53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) meaning Muhammad is not following false conjecture about what Allah revealed. Others have recited this Ayah with the `Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin `Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad , and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." `Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier.</p><h2 class="title">The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan</h2><p>Allah says,</p><div class="text_uthmani arabic">وَمَا هُوَ بِقَوْلِ شَيْطَـنٍ رَّجِيمٍ </div><p>(And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says,</p><div class="text_uthmani arabic">وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ - وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ </div><p>(And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.) (26:210-212) Then Allah says,</p><div class="text_uthmani arabic">فَأيْنَ تَذْهَبُونَ </div><p>(Then where are you going) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone By Allah, this speech did not come from a god." Qatadah said,</p><div class="text_uthmani arabic">فَأيْنَ تَذْهَبُونَ </div><p>(Then where are you going) meaning, from the Book of Allah and His obedience. Then Allah says,</p><div class="text_uthmani arabic">إِنْ هُوَ إِلاَّ ذِكْرٌ لِّلْعَـلَمِينَ </div><p>(Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it.</p><div class="text_uthmani arabic">لِمَن شَآءَ مِنكُمْ أَن يَسْتَقِيمَ </div><p>(To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it.</p><div class="text_uthmani arabic">وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ رَبُّ الْعَـلَمِينَ </div><p>(And you cannot will unless (it be) that Allah wills -- the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed,</p><div class="text_uthmani arabic">لِمَن شَآءَ مِنكُمْ أَن يَسْتَقِيمَ </div><p>(To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed,</p><div class="text_uthmani arabic">وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ رَبُّ الْعَـلَمِينَ </div><p>(And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.</p>

The Explanation of the Words Al-Khunnas and Al-KunnasMuslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from `Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet , and I heard him reciting,فَلاَ أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it `As`as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin `Ar`arah that he heard `Ali being asked about the Ayah; (لَا أُقْسِمُ بِالْخُنَّسِ. الْجَوَارِ الْكُنَّسِ) (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement,وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it `As`as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa`id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by `Atiyah Al-`Awfi. `Ali bin Abi Talhah and Al-`Awfi both reported from Ibn `Abbas:إِذَا عَسْعَسَ(when it `As`as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son `Abdur-Rahman also made a similar statement, when they said,إِذَا عَسْعَسَ(when it `As`as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying,إِذَا عَسْعَسَ(when it `As`as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says,وَالَّيْلِ إِذَا يَغْشَى - وَالنَّهَارِ إِذَا تَجَلَّى (By the night as it envelops. By the day as it appears in brightness) (92:1-2) and He also says,وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى (By the forenoon. By the night when it darkens.) (93:1-2) Allah also says,فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً(Cleaver of the daybreak. He has appointed night for resting.) (6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word `As`as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement,وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances."Jibril descended with the Qur'an and it is not the Result of Insanity ConcerningAllah's statement,إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn `Abbas, Ash-Sha`bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, Ad-Dahhak and others have said this.ذِى قُوَّةٍ(Dhi Quwwah) This is similar to Allah's statement,عَلَّمَهُ شَدِيدُ الْقُوَى ذُو مِرَّةٍ(He has been taught by one mighty in power, Dhu Mirrah.) (53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions.عِندَ ذِى الْعَرْشِ مَكِينٍ(with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah.مُّطَـعٍ ثَمَّ(Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said,مُّطَـعٍ ثَمَّ(Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says,أَمِينٌ(trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad by His statement,وَمَا صَـحِبُكُمْ بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha`bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ." Allah said,وَلَقَدْ رَءَاهُ بِالاٍّفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings.بِالاٍّفُقِ الْمُبِينِ(in the clear horizon. ) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement,عَلَّمَهُ شَدِيدُ الْقُوَى - ذُو مِرَّةٍ فَاسْتَوَى - وَهُوَ بِالاٍّفُقِ الاٌّعْلَى - ثُمَّ دَنَا فَتَدَلَّى فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى - فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.) (53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent -- and Allah knows best -- that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement,وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى - عِندَ سِدْرَةِ الْمُنتَهَى - عِندَهَا جَنَّةُ الْمَأْوَى - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it !) (53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) meaning Muhammad is not following false conjecture about what Allah revealed. Others have recited this Ayah with the `Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin `Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad , and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." `Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier.The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of ShaytanAllah says,وَمَا هُوَ بِقَوْلِ شَيْطَـنٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says,وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ - وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.) (26:210-212) Then Allah says,فَأيْنَ تَذْهَبُونَ (Then where are you going) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone By Allah, this speech did not come from a god." Qatadah said,فَأيْنَ تَذْهَبُونَ (Then where are you going) meaning, from the Book of Allah and His obedience. Then Allah says,إِنْ هُوَ إِلاَّ ذِكْرٌ لِّلْعَـلَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it.لِمَن شَآءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it.وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ رَبُّ الْعَـلَمِينَ (And you cannot will unless (it be) that Allah wills -- the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed,لِمَن شَآءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed,وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ رَبُّ الْعَـلَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.

ٱلْجَوَارِ ٱلْكُنَّسِ

وَٱلَّيْلِ إِذَا عَسْعَسَ

وَٱلصُّبْحِ إِذَا تَنَفَّسَ

إِنَّهُۥ لَقَوْلُ رَسُولٍ كَرِيمٍ

ذِى قُوَّةٍ عِندَ ذِى ٱلْعَرْشِ مَكِينٍ

مُّطَاعٍ ثَمَّ أَمِينٍ

وَمَا صَاحِبُكُم بِمَجْنُونٍ

وَلَقَدْ رَءَاهُ بِٱلْأُفُقِ ٱلْمُبِينِ

وَمَا هُوَ عَلَى ٱلْغَيْبِ بِضَنِينٍ

وَمَا هُوَ بِقَوْلِ شَيْطَٰنٍ رَّجِيمٍ

فَأَيْنَ تَذْهَبُونَ

إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ

لِمَن شَآءَ مِنكُمْ أَن يَسْتَقِيمَ

وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ إِذَا ٱلسَّمَآءُ ٱنفَطَرَتْ

<h2 class="title">Which was revealed in Makkah</h2><h2 class="title">The Virtues of Surat Al-Infitar</h2><p>An-Nasa'i recorded from Jabir that Mu`adh stood and lead the people in the Night prayer, and he made the recitation of his prayer long. So the Prophet said,</p><div class="text_uthmani arabic">«أَفَتَّانٌ أَنْتَ يَا مُعَاذُ؟ أَيْنَ كُنْتَ عَنْ</div><div class="text_uthmani arabic">سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى </div><div class="text_uthmani arabic">وَالضُّحَى </div><div class="text_uthmani arabic">وَ</div><div class="text_uthmani arabic">إِذَا السَّمَآءُ انفَطَرَتْ »</div><p>(Are you putting the people to trial O Mu`adh Why don't you recite (Glorify the Name of your Lord the Most High) (87), (By the forenoon) (93), and (When the heaven is cleft asunder) (82))" The basis of this Hadith is found in the Two Sahihs, however the mentioning of</p><div class="text_uthmani arabic">إِذَا السَّمَآءُ انفَطَرَتْ </div><p>(When the heaven is cleft asunder.) has only been mentioned by An-Nasa'i. It has been previously mentioned in a narration from `Abdullah bin `Umar that the Prophet said,</p><div class="text_uthmani arabic">«مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلَى الْقِيَامَةِ رَأْيَ عَيْنٍ فَلْيَقْرَأْ:</div><div class="text_uthmani arabic">إِذَا الشَّمْسُ كُوِّرَتْ </div><p>و</p><div class="text_uthmani arabic">إِذَا السَّمَآءُ انفَطَرَتْ </div><div class="text_uthmani arabic">و</div><div class="text_uthmani arabic">إِذَا السَّمَآءُ انشَقَّتْ »</div><p>(Whoever would be pleased to look at the Day of Resurrection with his own eyes, then let him recite, (When the sun is Kuwwirat.) (81) and; (When the heaven is cleft asunder) (82) and; (When the heaven is split asunder) (84).)</p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ</div><p>(In the Name of Allah, the Most Gracious, the Most Merciful.</p><div class="text_uthmani arabic">إِذَا السَّمَآءُ انفَطَرَتْ </div><p>(When the heaven is cleft asunder (Infatarat).) meaning, it splits. This is as Allah says,</p><div class="text_uthmani arabic">السَّمَآءُ مُنفَطِرٌ بِهِ</div><p>(Whereon the heaven will be cleft asunder (Munfatir)) (73:18) Then Allah says,</p><div class="text_uthmani arabic">وَإِذَا الْكَوَاكِبُ انتَثَرَتْ </div><p>(And when the stars Intatharat.) meaning, fallen.</p><div class="text_uthmani arabic">وَإِذَا الْبِحَارُ فُجِّرَتْ </div><p>(And when the seas Fujjirat.) `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "Allah will cause some of it to burst forth over other parts of it." Al-Hasan said, "Allah will cause some parts of it to burst forth over other parts of it, and its water will go away." Qatadah said, "Its fresh water will mix with its salt water."</p><div class="text_uthmani arabic">وَإِذَا الْقُبُورُ بُعْثِرَتْ </div><p>(And when the graves Bu`thirat.) Ibn `Abbas said, "searched." As-Suddi said, "Tub`athiru means that they will be moved and those who are in them will come out."</p><div class="text_uthmani arabic">عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ </div><p>(A person will know what he has sent forward and left behind.) meaning, when this happens then this will occur. Mankind should not forget about Allah Allah says,</p><div class="text_uthmani arabic">يأَيُّهَا الإِنسَـنُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ </div><p>(O man! What has made you careless about your Lord, the Most Generous) This is a threat. It is not an attempt to get a reply as some people mistakenly think. They consider it as if the Most Generous is asking them so that they will say, "His honor deceived him (or made him careless of his Lord)." rather the meaning of this Ayah is, "O Son of Adam! What has deceived you from your Lord, the Most Generous -- meaning the Most Great -- so that you went forth disobeying Him, and you met Him with that which was unbefitting." This is similar to what has been reported in the Hadith,</p><div class="text_uthmani arabic">«يَقُولُ اللهُ تَعَالَى يَوْمَ الْقِيَامَةِ: يَا ابْنَ آدَمَ مَا غَرَّكَ بِي؟ يَا ابْنَ آدَمَ مَاذَا أَجَبْتَ الْمُرْسَلِينَ؟»</div><p>(Allah will say on the Day of Judgement: "O Son of Adam! What has deceived you concerning Me O Son of Adam What was your response to the Messengers") Al-Baghawi mentioned that Al-Kalbi and Muqatil said, "This Ayah was revealed about Al-Aswad bin Shariq who struck the Prophet and he was not punished in retaliation. So Allah revealed,</p><div class="text_uthmani arabic">مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ</div><p>(What has made you careless about your Lord, the Most Generous)" Then Allah said,</p><div class="text_uthmani arabic">الَّذِى خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ </div><p>(Who created you, fashioned you perfectly, and gave you due proportion.) meaning, `what has deceived you concerning the Most Generous Lord'</p><div class="text_uthmani arabic">الَّذِى خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ </div><p>(Who created you, fashioned you perfectly, and gave you due proportion.) meaning, `He made you complete, straight, and perfectly balanced and proportioned in stature. He fashioned you in the best of forms and shapes.' Imam Ahmad recorded from Busr bin Jahhash Al-Qurashi that one day the Messenger of Allah spat in his palm and placed his finger on it. Then he said,</p><div class="text_uthmani arabic">«قَالَ اللهُ عَزَّ وَجَلَّ: يَا ابْنَ آدَمَ أَنْى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هذِهِ؟ حَتْى إِذَا سَوَّيْتُكَ وَعَدَلْتُكَ مَشَيْتَ بَيْنَ بُرْدَيْنِ، وَلِلْأَرْضِ مِنْكَ وَئِيدٌ، فَجَمَعْتَ وَمَنَعْتَ حَتْى إِذَا بَلَغَتِ التَّرَاقِيَ قُلْتَ: أَتَصَدَّقُ وَأَنَّى أَوَانُ الصَّدَقَةِ؟»</div><p>(Allah the Mighty and Sublime says: "O Son of Adam! How can you escape Me when I created you from something similar to this (spit) Then I fashioned you and made your creation balanced so that you walked between the two outer garments. And the earth has a burial place for you. So you gathered (wealth) and withheld it until your soul reached your collarbone (i.e., death comes). Then, at that time you say, `I will give charity now.' But how will there be time for charity") This Hadith has also been recorded by Ibn Majah . Concerning Allah's statement,</p><div class="text_uthmani arabic">فِى أَىِّ صُورَةٍ مَّا شَآءَ رَكَّبَكَ </div><p>(In whatever form He willed, He put you together.) Mujahid said, "In which resemblance: the father, the mother, the paternal uncle, or the maternal uncle." In the Two Sahihs it is recorded from Abu Hurayrah that a man said, "O Messenger of Allah! Verily, my wife has given birth to a black boy." The Prophet said,</p><div class="text_uthmani arabic">«هَلْ لَكَ مِنْ إِبِلٍ؟»</div><p>(Do you have any camels) The man said, "Yes." The Prophet then said,</p><div class="text_uthmani arabic">«فَمَا أَلْوَانُهَا»</div><p>(What color are they) The man said, "Red." The Prophet said,</p><div class="text_uthmani arabic">«فَهَلْ فِيهَا مِنْ أَوْرَق»</div><p>(Do any of them have patches of gray) The man said, "Yes." The Prophet asked him,</p><div class="text_uthmani arabic">«فَأَنْى أَتَاهَا ذلِك»</div><p>(How did this happen to them) The man replied, "It is probably an inherited genetical strain." The Prophet then said,</p><div class="text_uthmani arabic">«وَهَذَا عَسَى أَنْ يَكُونَ نَزَعَهُ عِرْق»</div><p>(Likewise, this (with your son) is probably an inherited genetical strain.) The Cause of Deception and alerting to the Fact that Angels record the Deeds of the Children of Adam Concerning Allah's statement,</p><div class="text_uthmani arabic">كَلاَّ بَلْ تُكَذِّبُونَ بِالدِّينِ </div><p>(Nay! But you deny (the Day of) Ad-Din.) meaning, `you are only compelled to oppose the Most Generous and meet Him with disobedience, by your rejection in your hearts of the Hereafter, the recompense and the reckoning.' Concerning Allah's statement,</p><div class="text_uthmani arabic">وَإِنَّ عَلَيْكُمْ لَحَـفِظِينَ - كِرَاماً كَـتِبِينَ - يَعْلَمُونَ مَا تَفْعَلُونَ </div><p>(But verily, over you to watch you (are) Kiraman Katibin, they know all that you do.) (82:10-12) meaning, `indeed there are noble guardian angels over you, so do not meet them with evil deeds, because they write down all that you do.'</p>

Which was revealed in MakkahThe Virtues of Surat Al-InfitarAn-Nasa'i recorded from Jabir that Mu`adh stood and lead the people in the Night prayer, and he made the recitation of his prayer long. So the Prophet said,«أَفَتَّانٌ أَنْتَ يَا مُعَاذُ؟ أَيْنَ كُنْتَ عَنْسَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالضُّحَى وَإِذَا السَّمَآءُ انفَطَرَتْ »(Are you putting the people to trial O Mu`adh Why don't you recite (Glorify the Name of your Lord the Most High) (87), (By the forenoon) (93), and (When the heaven is cleft asunder) (82))" The basis of this Hadith is found in the Two Sahihs, however the mentioning ofإِذَا السَّمَآءُ انفَطَرَتْ (When the heaven is cleft asunder.) has only been mentioned by An-Nasa'i. It has been previously mentioned in a narration from `Abdullah bin `Umar that the Prophet said,«مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلَى الْقِيَامَةِ رَأْيَ عَيْنٍ فَلْيَقْرَأْ:إِذَا الشَّمْسُ كُوِّرَتْ وإِذَا السَّمَآءُ انفَطَرَتْ وإِذَا السَّمَآءُ انشَقَّتْ »(Whoever would be pleased to look at the Day of Resurrection with his own eyes, then let him recite, (When the sun is Kuwwirat.) (81) and; (When the heaven is cleft asunder) (82) and; (When the heaven is split asunder) (84).)بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ(In the Name of Allah, the Most Gracious, the Most Merciful.إِذَا السَّمَآءُ انفَطَرَتْ (When the heaven is cleft asunder (Infatarat).) meaning, it splits. This is as Allah says,السَّمَآءُ مُنفَطِرٌ بِهِ(Whereon the heaven will be cleft asunder (Munfatir)) (73:18) Then Allah says,وَإِذَا الْكَوَاكِبُ انتَثَرَتْ (And when the stars Intatharat.) meaning, fallen.وَإِذَا الْبِحَارُ فُجِّرَتْ (And when the seas Fujjirat.) `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "Allah will cause some of it to burst forth over other parts of it." Al-Hasan said, "Allah will cause some parts of it to burst forth over other parts of it, and its water will go away." Qatadah said, "Its fresh water will mix with its salt water."وَإِذَا الْقُبُورُ بُعْثِرَتْ (And when the graves Bu`thirat.) Ibn `Abbas said, "searched." As-Suddi said, "Tub`athiru means that they will be moved and those who are in them will come out."عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ (A person will know what he has sent forward and left behind.) meaning, when this happens then this will occur. Mankind should not forget about Allah Allah says,يأَيُّهَا الإِنسَـنُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ (O man! What has made you careless about your Lord, the Most Generous) This is a threat. It is not an attempt to get a reply as some people mistakenly think. They consider it as if the Most Generous is asking them so that they will say, "His honor deceived him (or made him careless of his Lord)." rather the meaning of this Ayah is, "O Son of Adam! What has deceived you from your Lord, the Most Generous -- meaning the Most Great -- so that you went forth disobeying Him, and you met Him with that which was unbefitting." This is similar to what has been reported in the Hadith,«يَقُولُ اللهُ تَعَالَى يَوْمَ الْقِيَامَةِ: يَا ابْنَ آدَمَ مَا غَرَّكَ بِي؟ يَا ابْنَ آدَمَ مَاذَا أَجَبْتَ الْمُرْسَلِينَ؟»(Allah will say on the Day of Judgement: "O Son of Adam! What has deceived you concerning Me O Son of Adam What was your response to the Messengers") Al-Baghawi mentioned that Al-Kalbi and Muqatil said, "This Ayah was revealed about Al-Aswad bin Shariq who struck the Prophet and he was not punished in retaliation. So Allah revealed,مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ(What has made you careless about your Lord, the Most Generous)" Then Allah said,الَّذِى خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ (Who created you, fashioned you perfectly, and gave you due proportion.) meaning, `what has deceived you concerning the Most Generous Lord'الَّذِى خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ (Who created you, fashioned you perfectly, and gave you due proportion.) meaning, `He made you complete, straight, and perfectly balanced and proportioned in stature. He fashioned you in the best of forms and shapes.' Imam Ahmad recorded from Busr bin Jahhash Al-Qurashi that one day the Messenger of Allah spat in his palm and placed his finger on it. Then he said,«قَالَ اللهُ عَزَّ وَجَلَّ: يَا ابْنَ آدَمَ أَنْى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هذِهِ؟ حَتْى إِذَا سَوَّيْتُكَ وَعَدَلْتُكَ مَشَيْتَ بَيْنَ بُرْدَيْنِ، وَلِلْأَرْضِ مِنْكَ وَئِيدٌ، فَجَمَعْتَ وَمَنَعْتَ حَتْى إِذَا بَلَغَتِ التَّرَاقِيَ قُلْتَ: أَتَصَدَّقُ وَأَنَّى أَوَانُ الصَّدَقَةِ؟»(Allah the Mighty and Sublime says: "O Son of Adam! How can you escape Me when I created you from something similar to this (spit) Then I fashioned you and made your creation balanced so that you walked between the two outer garments. And the earth has a burial place for you. So you gathered (wealth) and withheld it until your soul reached your collarbone (i.e., death comes). Then, at that time you say, `I will give charity now.' But how will there be time for charity") This Hadith has also been recorded by Ibn Majah . Concerning Allah's statement,فِى أَىِّ صُورَةٍ مَّا شَآءَ رَكَّبَكَ (In whatever form He willed, He put you together.) Mujahid said, "In which resemblance: the father, the mother, the paternal uncle, or the maternal uncle." In the Two Sahihs it is recorded from Abu Hurayrah that a man said, "O Messenger of Allah! Verily, my wife has given birth to a black boy." The Prophet said,«هَلْ لَكَ مِنْ إِبِلٍ؟»(Do you have any camels) The man said, "Yes." The Prophet then said,«فَمَا أَلْوَانُهَا»(What color are they) The man said, "Red." The Prophet said,«فَهَلْ فِيهَا مِنْ أَوْرَق»(Do any of them have patches of gray) The man said, "Yes." The Prophet asked him,«فَأَنْى أَتَاهَا ذلِك»(How did this happen to them) The man replied, "It is probably an inherited genetical strain." The Prophet then said,«وَهَذَا عَسَى أَنْ يَكُونَ نَزَعَهُ عِرْق»(Likewise, this (with your son) is probably an inherited genetical strain.) The Cause of Deception and alerting to the Fact that Angels record the Deeds of the Children of Adam Concerning Allah's statement,كَلاَّ بَلْ تُكَذِّبُونَ بِالدِّينِ (Nay! But you deny (the Day of) Ad-Din.) meaning, `you are only compelled to oppose the Most Generous and meet Him with disobedience, by your rejection in your hearts of the Hereafter, the recompense and the reckoning.' Concerning Allah's statement,وَإِنَّ عَلَيْكُمْ لَحَـفِظِينَ - كِرَاماً كَـتِبِينَ - يَعْلَمُونَ مَا تَفْعَلُونَ (But verily, over you to watch you (are) Kiraman Katibin, they know all that you do.) (82:10-12) meaning, `indeed there are noble guardian angels over you, so do not meet them with evil deeds, because they write down all that you do.'

وَإِذَا ٱلْكَوَاكِبُ ٱنتَثَرَتْ

وَإِذَا ٱلْبِحَارُ فُجِّرَتْ

وَإِذَا ٱلْقُبُورُ بُعْثِرَتْ

عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ

يَٰٓأَيُّهَا ٱلْإِنسَٰنُ مَا غَرَّكَ بِرَبِّكَ ٱلْكَرِيمِ

ٱلَّذِى خَلَقَكَ فَسَوَّىٰكَ فَعَدَلَكَ

فِىٓ أَىِّ صُورَةٍ مَّا شَآءَ رَكَّبَكَ

كَلَّا بَلْ تُكَذِّبُونَ بِٱلدِّينِ

وَإِنَّ عَلَيْكُمْ لَحَٰفِظِينَ

كِرَامًا كَٰتِبِينَ

يَعْلَمُونَ مَا تَفْعَلُونَ

إِنَّ ٱلْأَبْرَارَ لَفِى نَعِيمٍ

<h2 class="title">The Reward of the Righteous &amp;the Sinners Allah informs of what the righteous will receive of delight</h2><p>They are those who obeyed Allah and did not meet Him with disobedience (sins). Then He mentions that the evildoers will be in Hell and eternal torment. Due to this He says,</p><div class="text_uthmani arabic">يَصْلَوْنَهَا يَوْمَ الدِّينِ </div><p>(Therein they will enter, and taste its burning flame on the Day of Recompense,) meaning, the Day of Reckoning, Recompense, and Judgement.</p><div class="text_uthmani arabic">وَمَا هُمَ عَنْهَا بِغَآئِبِينَ </div><p>(And they will not be absent therefrom.) meaning, they will not be absent for even one hour from the torment. The torment will not be lightened from them, nor will they be granted the death that they will be requesting, or any rest -- not even for a single day. Allah then says,</p><div class="text_uthmani arabic">وَمَآ أَدْرَاكَ مَا يَوْمُ الدِّينِ </div><p>(And what will make you know what the Day of Recompense is) This is a magnification of the affair of the Day of Judgement. Then Allah affirms it by saying,</p><div class="text_uthmani arabic">ثُمَّ مَآ أَدْرَاكَ مَا يَوْمُ الدِّينِ </div><p>(Again, what will make you know what the Day of Recompense is) Then He explains this by saying,</p><div class="text_uthmani arabic">يَوْمَ لاَ تَمْلِكُ نَفْسٌ لِنَفْسٍ شَيْئاً</div><p>((It will be) the Day when no person shall have power for another, ) meaning, no one will be able to benefit anyone else, or help him out of that which he will be in, unless Allah gives permission to whomever He wishes and is pleased with. We will mention here a Hadith (where the Prophet said),</p><div class="text_uthmani arabic">«يَا بَنِي هَاشِم، أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ لَا أَمْلِكُ لَكُمْ مِنَ اللهِ شَيْئًا»</div><p>(O children of Hashim! Save yourselves from the Fire, for I have no power to cause you any benefit from Allah.) This has been mentioned previously at the end of the Tafsir of Surat Ash-Shu`ara' (see 26:214). Thus, Allah says,</p><div class="text_uthmani arabic">وَالاٌّمْرُ يَوْمَئِذٍ لِلَّهِ</div><p>(and the Decision, that Day, will be with Allah.) "By Allah, the Decision is for Allah today (now), but on that Day no one will try to dispute with Him about it." This is the end of the Tafsir of Surat Al-Infitar. All praise and blessings are due to Allah, and He is the Giver of success and freedom from error.</p>

The Reward of the Righteous &the Sinners Allah informs of what the righteous will receive of delightThey are those who obeyed Allah and did not meet Him with disobedience (sins). Then He mentions that the evildoers will be in Hell and eternal torment. Due to this He says,يَصْلَوْنَهَا يَوْمَ الدِّينِ (Therein they will enter, and taste its burning flame on the Day of Recompense,) meaning, the Day of Reckoning, Recompense, and Judgement.وَمَا هُمَ عَنْهَا بِغَآئِبِينَ (And they will not be absent therefrom.) meaning, they will not be absent for even one hour from the torment. The torment will not be lightened from them, nor will they be granted the death that they will be requesting, or any rest -- not even for a single day. Allah then says,وَمَآ أَدْرَاكَ مَا يَوْمُ الدِّينِ (And what will make you know what the Day of Recompense is) This is a magnification of the affair of the Day of Judgement. Then Allah affirms it by saying,ثُمَّ مَآ أَدْرَاكَ مَا يَوْمُ الدِّينِ (Again, what will make you know what the Day of Recompense is) Then He explains this by saying,يَوْمَ لاَ تَمْلِكُ نَفْسٌ لِنَفْسٍ شَيْئاً((It will be) the Day when no person shall have power for another, ) meaning, no one will be able to benefit anyone else, or help him out of that which he will be in, unless Allah gives permission to whomever He wishes and is pleased with. We will mention here a Hadith (where the Prophet said),«يَا بَنِي هَاشِم، أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ لَا أَمْلِكُ لَكُمْ مِنَ اللهِ شَيْئًا»(O children of Hashim! Save yourselves from the Fire, for I have no power to cause you any benefit from Allah.) This has been mentioned previously at the end of the Tafsir of Surat Ash-Shu`ara' (see 26:214). Thus, Allah says,وَالاٌّمْرُ يَوْمَئِذٍ لِلَّهِ(and the Decision, that Day, will be with Allah.) "By Allah, the Decision is for Allah today (now), but on that Day no one will try to dispute with Him about it." This is the end of the Tafsir of Surat Al-Infitar. All praise and blessings are due to Allah, and He is the Giver of success and freedom from error.

وَإِنَّ ٱلْفُجَّارَ لَفِى جَحِيمٍ

يَصْلَوْنَهَا يَوْمَ ٱلدِّينِ

وَمَا هُمْ عَنْهَا بِغَآئِبِينَ

وَمَآ أَدْرَىٰكَ مَا يَوْمُ ٱلدِّينِ

ثُمَّ مَآ أَدْرَىٰكَ مَا يَوْمُ ٱلدِّينِ

يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْـًٔا وَٱلْأَمْرُ يَوْمَئِذٍ لِّلَّهِ

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَيْلٌ لِّلْمُطَفِّفِينَ

<h2 class="title">Which was revealed in Al-Madinah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">Increasing and decreasing in the Measure and Weight will be a Cause for Regret and Loss</h2><p>An-Nasa'i and Ibn Majah both recorded from Ibn `Abbas that he said, "When the Prophet came to Al-Madinah, the people of Al-Madinah were the most terrible people in giving measurement (i.e., they used to cheat). Thus, Allah revealed,</p><div class="text_uthmani arabic">وَيْلٌ لِّلْمُطَفِّفِينَ </div><p>(Woe to Al-Mutaffifin.) After this, they began to give good measure." The meaning of the word Tatfif here is to be stingy with measurement and weight, either by increasing it if it is due from the others, or decreasing it if it is a debt. Thus, Allah explains that the Mutaffifin those whom He has promised loss and destruction, whom are meant by "Woe" are</p><div class="text_uthmani arabic">الَّذِينَ إِذَا اكْتَالُواْ عَلَى النَّاسِ</div><p>(Those who, when they have to receive by measure from men,) meaning, from among the people.</p><div class="text_uthmani arabic">يَسْتَوْفُونَ</div><p>(demand full measure,) meaning, they take their right by demanding full measure and extra as well.</p><div class="text_uthmani arabic">وَإِذَا كَالُوهُمْ أَوْ وَّزَنُوهُمْ يُخْسِرُونَ </div><p>(And when they have to give by measure or weight to (other) men, give less than due.) meaning, they decrease. Verily, Allah commanded that the measure and weight should be given in full. He says in another Ayah,</p><div class="text_uthmani arabic">وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً </div><p>(And give full measure when you measure, and weigh with a balance that is straight. That is good and better in the end.) (17:35) Allah also says,</p><div class="text_uthmani arabic">وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا</div><p>(And give full measure and full weight with justice. We burden not any person, but with that which he can bear.) (6:152) and He says,</p><div class="text_uthmani arabic">وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ </div><p>(And observe the weight with equity and do not make the balance deficient.) (55:9) Allah destroyed the people of Shu`ayb and wiped them out because of their cheating in weights and measurements. ning, they take their right by demanding full measure and extra as well.</p><div class="text_uthmani arabic">وَإِذَا كَالُوهُمْ أَوْ وَّزَنُوهُمْ يُخْسِرُونَ </div><p>(And when they have to give by measure or weight to (other) men, give less than due.) meaning, they decrease. Verily, Allah commanded that the measure and weight should be given in full. He says in another Ayah,</p><div class="text_uthmani arabic">وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً </div><p>(And give full measure when you measure, and weigh with a balance that is straight. That is good and better in the end.) (17:35) Allah also says,</p><div class="text_uthmani arabic">وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا</div><p>(And give full measure and full weight with justice. We burden not any person, but with that which he can bear.) (6:152) and He says,</p><div class="text_uthmani arabic">وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ </div><p>(And observe the weight with equity and do not make the balance deficient.) (55:9) Allah destroyed the people of Shu`ayb and wiped them out because of their cheating in weights and measurements. be able to bare. Imam Malik reported from Nafi` who reported from Ibn `Umar that the Prophet said,</p><div class="text_uthmani arabic">«يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ، حَتْى يَغِيبَ أَحَدُهُمْ فِي رَشْحِهِ إِلَى أَنْصَافِ أُذُنَيْه»</div><p>(This will be the Day that mankind will stand before the Lord of all that exists, until one of them will sink up to the middle of his ears in sweat.) Al-Bukhari recorded this Hadith from Malik and `Abdullah bin `Awn, both of whom reported it from Nafi`. Muslim also recorded it from two routes. Another Hadith: Hadith;uA ? give less than due.) meaning, they decrease. Verily, Allah commanded that the measure and weight should be given in full. He says in another Ayah,</p><div class="text_uthmani arabic">وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً </div><p>(And give full measure when you measure, and weigh with a balance that is straight. That is good and better in the end.) (17:35) Allah also says,</p><div class="text_uthmani arabic">وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا</div><p>(And give full measure and full weight with justice. We burden not any person, but with that which he can bear.) (6:152) and He says,</p><div class="text_uthmani arabic">وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ </div><p>(And observe the weight with equity and do not make the balance deficient.) (55:9) Allah destroyed the people of Shu`ayb and wiped them out because of their cheating in weights and measurements.</p><h2 class="title">Threatening the Mutaffifin with standing before the Lord of all that exists</h2><p>Then Allah says as a threat to them,</p><div class="text_uthmani arabic">أَلا يَظُنُّ أُوْلَـئِكَ أَنَّهُمْ مَّبْعُوثُونَ - لِيَوْمٍ عَظِيمٍ </div><p>(Do they not think that they will be resurrected, on a Great Day) meaning, do these people not fear the resurrection and standing before He Who knows the hidden matters and the innermost secrets, on a Day that contains great horror and tremendous fright Whoever loses on this Day will be made to enter into a blazing fire. Then Allah says,</p><div class="text_uthmani arabic">يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَـلَمِينَ </div><p>(The Day when (all) mankind will stand before the Lord of all that exists) meaning, they will stand barefooted, naked and uncircumcised at a station that will be difficult, hard, and distressful for the criminals. They will be covered by the command from Allah, and it will be that, which the strength and the senses will not be able to bare. Imam Malik reported from Nafi` who reported from Ibn `Umar that the Prophet said,</p><div class="text_uthmani arabic">«يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ، حَتْى يَغِيبَ أَحَدُهُمْ فِي رَشْحِهِ إِلَى أَنْصَافِ أُذُنَيْه»</div><p>(This will be the Day that mankind will stand before the Lord of all that exists, until one of them will sink up to the middle of his ears in sweat.) Al-Bukhari recorded this Hadith from Malik and `Abdullah bin `Awn, both of whom reported it from Nafi`. Muslim also recorded it from two routes. Another Hadith: Hadit u ?? ? u A ? Threatening the Mutaffifin with standing before the Lord of all that exists Then Allah says as a threat to them,</p><div class="text_uthmani arabic">أَلا يَظُنُّ أُوْلَـئِكَ أَنَّهُمْ مَّبْعُوثُونَ - لِيَوْمٍ عَظِيمٍ </div><p>(Do they not think that they will be resurrected, on a Great Day) meaning, do these people not fear the resurrection and standing before He Who knows the hidden matters and the innermost secrets, on a Day that contains great horror and tremendous fright Whoever loses on this Day will be made to enter into a blazing fire. Then Allah says,</p><div class="text_uthmani arabic">يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَـلَمِينَ </div><p>(The Day when (all) mankind will stand before the Lord of all that exists) meaning, they will stand barefooted, naked and uncircumcised at a station that will be difficult, hard, and distressful for the criminals. They will be covered by the command from Allah, and it will be that, which the strength and the senses will not be able to bare. Imam Malik reported from Nafi` who reported from Ibn `Umar that the Prophet said,</p><div class="text_uthmani arabic">«يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ، حَتْى يَغِيبَ أَحَدُهُمْ فِي رَشْحِهِ إِلَى أَنْصَافِ أُذُنَيْه»</div><p>(This will be the Day that mankind will stand before the Lord of all that exists, until one of them will sink up to the middle of his ears in sweat.) Al-Bukhari recorded this Hadith from Malik and `Abdullah bin `Awn, both of whom reported it from Nafi`. Muslim also recorded it from two routes. Another Hadith: Imam Ahmad recorded from Al-Miqdad, who was Ibn Al-Aswad Al-Kindi, that he heard the Messenger of Allah saying,</p><div class="text_uthmani arabic">«إِذَا كَانَ يَوْمُ الْقِيَامَةِ أُدْنِيَتِ الشَّمْسُ مِنَ الْعِبَادِ حَتْى تَكُونَ قَدْرَ مِيلٍ أَوْ مِيلَيْنِ قال فَتَصْهَرُهُمُ الشَّمْسُ فَيَكُونُونَ فِي الْعَرَقِ كَقَدْرِ أَعْمَالِهِمْ، مِنْهُمْ مَنْ يَأْخُذُهُ إِلَى عَقِبَيْهِ، وَمِنْهُمْ مَنْ يَأْخُذُهُ إِلَى رُكْبَتَيْهِ، وَمِنْهُمْ مَنْ يَأْخُذُهُ إِلَى حَقْوَيْهِ، وَمِنْهُمْ مَنْ يُلْجِمُهُ إِلْجَامًا»</div><p>(On the Day of Judgement, the sun will draw near the servants until it is a mile or two away from them. Then the sun will burn them, and they will be submersed in sweat based upon the amount of their deeds. From among them there will be those whose sweat will come up to their two heels. From among them there will be those whose sweat will come up to their two knees. From among them there will be those whose sweat will come up to their groins. From among them there will be those who will be bridled in sweat (up to their necks).) This Hadith was recorded by Muslim and At-Tirmidhi. In Sunan Abu Dawud it is recorded that the Messenger of Allah used to seek refuge with Allah from the hardship of standing on the Day of Judgement. It has been reported from Ibn Mas`ud that they will be standing for forty years with their heads raised toward the sky. No one will speak to them, and the righteous and wicked among them will all be bridled in sweat. It has been reported from Ibn `Umar that they will be standing for one hundred years. Both of these statements have been recorded by Ibn Jarir. In the Sunans of Abu Dawud, An-Nasa'i, and Ibn Majah, it is recorded from `A'ishah that the Messenger of Allah used to begin his late night prayer by declaring Allah's greatness ten times, praising Allah ten times, glorifying Allah ten times, and seeking Allah's forgiveness ten times. Then he would say,</p><div class="text_uthmani arabic">«اللْهُمَّ اغْفِرْ لِي وَاهْدِنِي وَارْزُقْنِي وَعَافِنِي»</div><p>(O Allah! Forgive me, guide me, provide for me, and protect me.) Then he would seek refuge from the hardship of the standing on the Day of Judgement.</p>

Which was revealed in Al-Madinahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.Increasing and decreasing in the Measure and Weight will be a Cause for Regret and LossAn-Nasa'i and Ibn Majah both recorded from Ibn `Abbas that he said, "When the Prophet came to Al-Madinah, the people of Al-Madinah were the most terrible people in giving measurement (i.e., they used to cheat). Thus, Allah revealed,وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to Al-Mutaffifin.) After this, they began to give good measure." The meaning of the word Tatfif here is to be stingy with measurement and weight, either by increasing it if it is due from the others, or decreasing it if it is a debt. Thus, Allah explains that the Mutaffifin those whom He has promised loss and destruction, whom are meant by "Woe" areالَّذِينَ إِذَا اكْتَالُواْ عَلَى النَّاسِ(Those who, when they have to receive by measure from men,) meaning, from among the people.يَسْتَوْفُونَ(demand full measure,) meaning, they take their right by demanding full measure and extra as well.وَإِذَا كَالُوهُمْ أَوْ وَّزَنُوهُمْ يُخْسِرُونَ (And when they have to give by measure or weight to (other) men, give less than due.) meaning, they decrease. Verily, Allah commanded that the measure and weight should be given in full. He says in another Ayah,وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً (And give full measure when you measure, and weigh with a balance that is straight. That is good and better in the end.) (17:35) Allah also says,وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا(And give full measure and full weight with justice. We burden not any person, but with that which he can bear.) (6:152) and He says,وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) (55:9) Allah destroyed the people of Shu`ayb and wiped them out because of their cheating in weights and measurements. ning, they take their right by demanding full measure and extra as well.وَإِذَا كَالُوهُمْ أَوْ وَّزَنُوهُمْ يُخْسِرُونَ (And when they have to give by measure or weight to (other) men, give less than due.) meaning, they decrease. Verily, Allah commanded that the measure and weight should be given in full. He says in another Ayah,وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً (And give full measure when you measure, and weigh with a balance that is straight. That is good and better in the end.) (17:35) Allah also says,وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا(And give full measure and full weight with justice. We burden not any person, but with that which he can bear.) (6:152) and He says,وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) (55:9) Allah destroyed the people of Shu`ayb and wiped them out because of their cheating in weights and measurements. be able to bare. Imam Malik reported from Nafi` who reported from Ibn `Umar that the Prophet said,«يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ، حَتْى يَغِيبَ أَحَدُهُمْ فِي رَشْحِهِ إِلَى أَنْصَافِ أُذُنَيْه»(This will be the Day that mankind will stand before the Lord of all that exists, until one of them will sink up to the middle of his ears in sweat.) Al-Bukhari recorded this Hadith from Malik and `Abdullah bin `Awn, both of whom reported it from Nafi`. Muslim also recorded it from two routes. Another Hadith: Hadith;uA ? give less than due.) meaning, they decrease. Verily, Allah commanded that the measure and weight should be given in full. He says in another Ayah,وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً (And give full measure when you measure, and weigh with a balance that is straight. That is good and better in the end.) (17:35) Allah also says,وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا(And give full measure and full weight with justice. We burden not any person, but with that which he can bear.) (6:152) and He says,وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) (55:9) Allah destroyed the people of Shu`ayb and wiped them out because of their cheating in weights and measurements.Threatening the Mutaffifin with standing before the Lord of all that existsThen Allah says as a threat to them,أَلا يَظُنُّ أُوْلَـئِكَ أَنَّهُمْ مَّبْعُوثُونَ - لِيَوْمٍ عَظِيمٍ (Do they not think that they will be resurrected, on a Great Day) meaning, do these people not fear the resurrection and standing before He Who knows the hidden matters and the innermost secrets, on a Day that contains great horror and tremendous fright Whoever loses on this Day will be made to enter into a blazing fire. Then Allah says,يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَـلَمِينَ (The Day when (all) mankind will stand before the Lord of all that exists) meaning, they will stand barefooted, naked and uncircumcised at a station that will be difficult, hard, and distressful for the criminals. They will be covered by the command from Allah, and it will be that, which the strength and the senses will not be able to bare. Imam Malik reported from Nafi` who reported from Ibn `Umar that the Prophet said,«يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ، حَتْى يَغِيبَ أَحَدُهُمْ فِي رَشْحِهِ إِلَى أَنْصَافِ أُذُنَيْه»(This will be the Day that mankind will stand before the Lord of all that exists, until one of them will sink up to the middle of his ears in sweat.) Al-Bukhari recorded this Hadith from Malik and `Abdullah bin `Awn, both of whom reported it from Nafi`. Muslim also recorded it from two routes. Another Hadith: Hadit u ?? ? u A ? Threatening the Mutaffifin with standing before the Lord of all that exists Then Allah says as a threat to them,أَلا يَظُنُّ أُوْلَـئِكَ أَنَّهُمْ مَّبْعُوثُونَ - لِيَوْمٍ عَظِيمٍ (Do they not think that they will be resurrected, on a Great Day) meaning, do these people not fear the resurrection and standing before He Who knows the hidden matters and the innermost secrets, on a Day that contains great horror and tremendous fright Whoever loses on this Day will be made to enter into a blazing fire. Then Allah says,يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَـلَمِينَ (The Day when (all) mankind will stand before the Lord of all that exists) meaning, they will stand barefooted, naked and uncircumcised at a station that will be difficult, hard, and distressful for the criminals. They will be covered by the command from Allah, and it will be that, which the strength and the senses will not be able to bare. Imam Malik reported from Nafi` who reported from Ibn `Umar that the Prophet said,«يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ، حَتْى يَغِيبَ أَحَدُهُمْ فِي رَشْحِهِ إِلَى أَنْصَافِ أُذُنَيْه»(This will be the Day that mankind will stand before the Lord of all that exists, until one of them will sink up to the middle of his ears in sweat.) Al-Bukhari recorded this Hadith from Malik and `Abdullah bin `Awn, both of whom reported it from Nafi`. Muslim also recorded it from two routes. Another Hadith: Imam Ahmad recorded from Al-Miqdad, who was Ibn Al-Aswad Al-Kindi, that he heard the Messenger of Allah saying,«إِذَا كَانَ يَوْمُ الْقِيَامَةِ أُدْنِيَتِ الشَّمْسُ مِنَ الْعِبَادِ حَتْى تَكُونَ قَدْرَ مِيلٍ أَوْ مِيلَيْنِ قال فَتَصْهَرُهُمُ الشَّمْسُ فَيَكُونُونَ فِي الْعَرَقِ كَقَدْرِ أَعْمَالِهِمْ، مِنْهُمْ مَنْ يَأْخُذُهُ إِلَى عَقِبَيْهِ، وَمِنْهُمْ مَنْ يَأْخُذُهُ إِلَى رُكْبَتَيْهِ، وَمِنْهُمْ مَنْ يَأْخُذُهُ إِلَى حَقْوَيْهِ، وَمِنْهُمْ مَنْ يُلْجِمُهُ إِلْجَامًا»(On the Day of Judgement, the sun will draw near the servants until it is a mile or two away from them. Then the sun will burn them, and they will be submersed in sweat based upon the amount of their deeds. From among them there will be those whose sweat will come up to their two heels. From among them there will be those whose sweat will come up to their two knees. From among them there will be those whose sweat will come up to their groins. From among them there will be those who will be bridled in sweat (up to their necks).) This Hadith was recorded by Muslim and At-Tirmidhi. In Sunan Abu Dawud it is recorded that the Messenger of Allah used to seek refuge with Allah from the hardship of standing on the Day of Judgement. It has been reported from Ibn Mas`ud that they will be standing for forty years with their heads raised toward the sky. No one will speak to them, and the righteous and wicked among them will all be bridled in sweat. It has been reported from Ibn `Umar that they will be standing for one hundred years. Both of these statements have been recorded by Ibn Jarir. In the Sunans of Abu Dawud, An-Nasa'i, and Ibn Majah, it is recorded from `A'ishah that the Messenger of Allah used to begin his late night prayer by declaring Allah's greatness ten times, praising Allah ten times, glorifying Allah ten times, and seeking Allah's forgiveness ten times. Then he would say,«اللْهُمَّ اغْفِرْ لِي وَاهْدِنِي وَارْزُقْنِي وَعَافِنِي»(O Allah! Forgive me, guide me, provide for me, and protect me.) Then he would seek refuge from the hardship of the standing on the Day of Judgement.

ٱلَّذِينَ إِذَا ٱكْتَالُوا۟ عَلَى ٱلنَّاسِ يَسْتَوْفُونَ

وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ

أَلَا يَظُنُّ أُو۟لَٰٓئِكَ أَنَّهُم مَّبْعُوثُونَ

لِيَوْمٍ عَظِيمٍ

يَوْمَ يَقُومُ ٱلنَّاسُ لِرَبِّ ٱلْعَٰلَمِينَ

كَلَّآ إِنَّ كِتَٰبَ ٱلْفُجَّارِ لَفِى سِجِّينٍ

<h2 class="title">The Record of the Wicked and some of what happens to Them</h2><p>Allah says truly,</p><div class="text_uthmani arabic">إِنَّ كِتَـبَ الْفُجَّارِ لَفِى سِجِّينٍ</div><p>(Nay! Truly, the Record of the wicked is in Sijjin.) meaning, that their final destination and their abode will be in Sijjin, which is derived from the word prison (Sijn), and here it means straitened circumstances. Thus, Allah expresses the greatness of this matter, saying;</p><div class="text_uthmani arabic">وَمَآ أَدْرَاكَ مَا سِجِّينٌ </div><p>(And what will make you know what Sijjin is) meaning, it is a great matter, an eternal prison, and a painful torment. Some have said that it is beneath the seventh earth. It has been mentioned previously in the lengthy Hadith of Al-Bara' bin `Azib that the Prophet said,</p><div class="text_uthmani arabic">«يَقُول اللهُ عَزَّ وَجَلَّ فِي رُوحِ الْكَافِرِ اكْتُبُوا كِتَابَهُ فِي سِجِّينٍ. وَسِجِّينٌ هِيَ تَحْتُ الْأَرْضِ السَّابِعَة»</div><p>(Allah says concerning the soul of the disbeliever, `Record his book in Sijjin.' And Sijjin is beneath the seventh earth.)" it is known that the destination of the wicked people will be Hell, and it is the lowest of the low. For Allah says,</p><div class="text_uthmani arabic">ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ</div><p>(Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds.) (95:5-6) Here Allah says,</p><div class="text_uthmani arabic">كَلاَّ إِنَّ كِتَـبَ الْفُجَّارِ لَفِى سِجِّينٍ - وَمَآ أَدْرَاكَ مَا سِجِّينٌ </div><p>(Nay! Truly, the Record of the wicked is in Sijjin. And what will make you know what Sijjin is) and it is full of hardship and misery. Allah says,</p><div class="text_uthmani arabic">وَإَذَآ أُلْقُواْ مِنْهَا مَكَاناً ضَيِّقاً مُّقَرَّنِينَ دَعَوْاْ هُنَالِكَ ثُبُوراً </div><p>(And when they shall be thrown into a narrow place thereof, chained together, they will exclaim therein for destruction.) (25:13) Then Allah says,</p><div class="text_uthmani arabic">كِتَـبٌ مَّرْقُومٌ </div><p>(A Register inscribed.) This is not an explanation of His statement,</p><div class="text_uthmani arabic">وَمَآ أَدْرَاكَ مَا سِجِّينٌ </div><p>(And what will make you know what Sijjin is) It is only an explanation of the destination that will be recorded for them, which is Sijjin. Meaning, it is inscribed, written, and completed. No one can add to it and no one can remove anything from it. This was said by Muhammad bin Ka`b Al-Qurazi. Then Allah said,</p><div class="text_uthmani arabic">وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ </div><p>(Woe, that Day, to those who deny.) meaning, when they come to the imprisonment, Allah threatened them with, on the Day of Judgement, and the disgraceful torment. The statement, "Woe," has already been discussed previously and there is no need to repeat it here. Basically, it means destruction and devastation. This is like what is said, "Woe to so-and-so." This is similar to what has been recorded in the Musnad and the Sunan collections on the authority of Bahz bin Hakim bin Mu`awiyah bin Haydah,</p><div class="text_uthmani arabic">َ مَا سِجِّينٌ </div><p>(Nay! Truly, ! TrulrsA ? the Record of the wicked is in Sijjin. And what will make you know what Sijjin is) and it is full of hardship and misery. Allah says,</p><div class="text_uthmani arabic">وَإَذَآ أُلْقُواْ مِنْهَا مَكَاناً ضَيِّقاً مُّقَرَّنِينَ دَعَوْاْ هُنَالِكَ ثُبُوراً </div><p>(And when they shall be thrown into a narrow place thereof, chained together, they will exclaim therein for destruction.) (25:13) Then Allah says,</p><div class="text_uthmani arabic">كِتَـبٌ مَّرْقُومٌ </div><p>(A Register inscribed.) This is not an explanation of His statement,</p><div class="text_uthmani arabic">وَمَآ أَدْرَاكَ مَا سِجِّينٌ </div><p>(And what will make you know what Sijjin is) It is only an explanation of the destination that will be recorded for them, which is Sijjin. Meaning, it is inscribed, written, and completed. No one can add to it and no one can remove anything from it. This was said by Muhammad bin Ka`b Al-Qurazi. Then Allah said,</p><div class="text_uthmani arabic">وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ </div><p>(Woe, that Day, to those who deny.) meaning, when they come to the imprisonment, Allah threatened them with, on the Day of Judgement, and the disgraceful torment. The statement, "Woe," has already been discussed previously and there is no need to repeat it here. Basically, it means destruction and devastation. This is like what is said, "Woe to so-and-so." This is similar to what has been recorded in the Musnad and the Sunan collections on the authority of Bahz bin Hakim bin Mu`awiyah bin Haydah, who reported from his father, who reported from his grandfather that the Messenger of Allah said,</p><div class="text_uthmani arabic">«وَيْلٌ لِلَّذِي يُحَدِّثُ فَيَكْذِبُ لِيُضْحِكَ النَّاسَ، وَيْلٌ لَهُ وَيْلٌ لَه»</div><p>(Woe unto whoever speaks, and lies in order to make the people laugh. Woe unto him, woe unto him.) Then Allah says, in explaining who are the wicked, disbelieving deniers,</p><div class="text_uthmani arabic">الَّذِينَ يُكَذِّبُونَ بِيَوْمِ الدِّينِ </div><p>(Those who deny the Day of Recompense.) meaning, they do not believe it will happen, and they do not believe in its existence. Thus, they consider it a matter that is farfetched. Allah then says,</p><div class="text_uthmani arabic">وَمَا يُكَذِّبُ بِهِ إِلاَّ كُلُّ مُعْتَدٍ أَثِيمٍ </div><p>(And none can deny it except every transgressor, sinner.) meaning, transgressive in his actions by doing that which is forbidden and exceeding the limits when acquiring the permissible. He is a sinner in his statements, because he lies whenever he speaks, he breaks his promises whenever he makes them, and he behaves in an abusive and wicked manner whenever he argues. Concerning Allah's statement,</p><div class="text_uthmani arabic">إِذَا تُتْلَى عَلَيْهِ ءَايَـتُنَا قَالَ أَسَـطِيرُ الاٌّوَّلِينَ </div><p>(When Our Ayat are recited to him, he says: "Tales of the ancients!") meaning, whenever he hears the Words of Allah from the Messenger , he denies it and has ill thoughts about it. Thus, he believes that it is a collection gathered from the books of the ancients. This is as Allah says,</p><div class="text_uthmani arabic">وَإِذَا قِيلَ لَهُمْ مَّاذَآ أَنزَلَ رَبُّكُمْ قَالُواْ أَسَـطِيرُ الاٌّوَّلِينَ </div><p>(And when it is said to them: "What is it that your Lord has sent down" They say: "Tales of the men of old!") (16:24) Similarly Allah says,</p><div class="text_uthmani arabic">وَقَالُواْ أَسَـطِيرُ الاٌّوَّلِينَ اكْتَتَبَهَا فَهِىَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيلاً </div><p>(And they say: "Tales of the ancients, which he has written down: and they are dictated to him morning and afternoon.") (25:5) Then Allah continues saying,</p><div class="text_uthmani arabic">كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ </div><p>(Nay! But on their hearts is the Ran (covering) which they used to earn.) meaning, the matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients." Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts. Thus, Allah says,</p><div class="text_uthmani arabic">كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ </div><p>(Nay! But on their hearts is the Ran (covering) which they used to earn.) This dark covering known as Rayn overcomes the hearts of the disbelievers, the covering of Ghaym is for the righteous, and the covering of Ghayn is for those who are near to Allah. Ibn Jarir, At-Tirmidhi, An-Nisa'i, and Ibn Majah all recorded from Abu Hurayrah that the Prophet said,</p><div class="text_uthmani arabic">«إِنَّ الْعَبْدَ إِذَا أَذْنَبَ ذَنْبًا كَانَتْ نُكْتَةٌ سَوْدَاءُ فِي قَلْبِهِ، فَإِنْ تَابَ مِنْهَا صُقِلَ قَلْبُهُ، قu</div><p>uA ay! But on their hearts is the Ran (covering) which they used to earn.) meaning, the matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients." Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts. Thus, Allah says, uuA ? "What is it that your Lord has sent down" They say: "Tales of the men of old!") (16:24) Similarly Allah says,</p><div class="text_uthmani arabic">وَقَالُواْ أَسَـطِيرُ الاٌّوَّلِينَ اكْتَتَبَهَا فَهِىَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيلاً </div><p>(And they say: "Tales of the ancients, which he has written down: and they are dictated to him morning and afternoon.") (25:5) Then Allah continues saying,</p><div class="text_uthmani arabic">كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ </div><p>(Nay! But on their hearts is the Ran (covering) which they used to earn.) meaning, the matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients." Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts. Thus, Allah says,</p><div class="text_uthmani arabic">كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ </div><p>(Nay! But on their hearts is the Ran (covering) which they used to earn.) This dark covering known as Rayn overcomes the hearts of the disbelievers, the covering of Ghaym is for the righteous, and the covering of Ghayn is for those who are near to Allah. Ibn Jarir, At-Tirmidhi, An-Nisa'i, and Ibn Majah all recorded from Abu Hurayrah that the Prophet said,</p><div class="text_uthmani arabic">«إِنَّ الْعَبْدَ إِذَا أَذْنَبَ ذَنْبًا كَانَتْ نُكْتَةٌ سَوْدَاءُ فِي قَلْبِهِ، فَإِنْ تَابَ مِنْهَا صُقِلَ قَلْبُهُ، قوَإِنْ زَادَ زَادَتْ، فَذلِكَ قَوْلُ اللهِ تَعَالَى:</div><div class="text_uthmani arabic">كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ »</div><p>(Verily, when the servant commits a sin, a black spot appears in his heart. If he repents from it, his heart is polished clean. However, if he increases (in the sin), the spot will continue to increase. That is the statement of Allah: ((Nay! But on their hearts is the Ran (covering) which they used to earn.)) At-Tirmidhi said, "Hasan Sahih." The wording of An-Nasa'i says,</p><div class="text_uthmani arabic">«إِنَّ الْعَبْدَ إِذَا أَخْطَأَ خَطِيئَةً نُكِتَ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ ، فَإِنْ هُوَ نَزَعَ وَاسْتَغْفَرَ وَتَابَ صُقِلَ قَلْبُهُ ، فَإِنْ عَادَ زِيدَ فِيهَا حَتَّى تَعْلُو قَلْبَهُ فَهُوَ الرَّانُ الَّذِي قَالَ اللهُ تَعَالَى:</div><div class="text_uthmani arabic">كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ »</div><p>(Whenever the servant commits a wrong, a black spot is put in his heart. So, if he refrains from it, seeks forgiveness and repents, his heart is polished clean. But if he returns to the sin, the spot will increase until it overcomes his (entire) heart, and this is the Ran that Allah mentions when He says: (Nay, but on their hearts is the Ran (covering) which they used to earn.)) Concerning Allah's statement,</p><div class="text_uthmani arabic">كَلاَّ إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ </div><p>(Nay! Surely, they will be veiled from seeing their Lord that Day.) meaning, they will have a place on the Day of Judgement, and lodging in Sijjin. Along with this they will be veiled from seeing their Lord and Creator on the Day of Judgement. Imam Abu `Abdullah Ash-Shafi`i said, "In this Ayah is a proof that the believers will see Him (Allah), the Mighty and Sublime, on that Day." Concerning Allah's statement,</p><div class="text_uthmani arabic">ثُمَّ إِنَّهُمْ لَصَالُواْ الْجَحِيمِ </div><p>(Then verily, they will indeed enter the burning flame of Hell.) meaning, along with this being prevented from seeing the Most Gracious, they will also be among the people of the Fire.</p><div class="text_uthmani arabic">ثُمَّ يُقَالُ هَـذَا الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ </div><p>(Then, it will be said to them: "This is what you used to deny!") (83:17) meaning, this will be said to them by way of scolding, rebuking, belittling, and humi- liation.</p>

The Record of the Wicked and some of what happens to ThemAllah says truly,إِنَّ كِتَـبَ الْفُجَّارِ لَفِى سِجِّينٍ(Nay! Truly, the Record of the wicked is in Sijjin.) meaning, that their final destination and their abode will be in Sijjin, which is derived from the word prison (Sijn), and here it means straitened circumstances. Thus, Allah expresses the greatness of this matter, saying;وَمَآ أَدْرَاكَ مَا سِجِّينٌ (And what will make you know what Sijjin is) meaning, it is a great matter, an eternal prison, and a painful torment. Some have said that it is beneath the seventh earth. It has been mentioned previously in the lengthy Hadith of Al-Bara' bin `Azib that the Prophet said,«يَقُول اللهُ عَزَّ وَجَلَّ فِي رُوحِ الْكَافِرِ اكْتُبُوا كِتَابَهُ فِي سِجِّينٍ. وَسِجِّينٌ هِيَ تَحْتُ الْأَرْضِ السَّابِعَة»(Allah says concerning the soul of the disbeliever, `Record his book in Sijjin.' And Sijjin is beneath the seventh earth.)" it is known that the destination of the wicked people will be Hell, and it is the lowest of the low. For Allah says,ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ(Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds.) (95:5-6) Here Allah says,كَلاَّ إِنَّ كِتَـبَ الْفُجَّارِ لَفِى سِجِّينٍ - وَمَآ أَدْرَاكَ مَا سِجِّينٌ (Nay! Truly, the Record of the wicked is in Sijjin. And what will make you know what Sijjin is) and it is full of hardship and misery. Allah says,وَإَذَآ أُلْقُواْ مِنْهَا مَكَاناً ضَيِّقاً مُّقَرَّنِينَ دَعَوْاْ هُنَالِكَ ثُبُوراً (And when they shall be thrown into a narrow place thereof, chained together, they will exclaim therein for destruction.) (25:13) Then Allah says,كِتَـبٌ مَّرْقُومٌ (A Register inscribed.) This is not an explanation of His statement,وَمَآ أَدْرَاكَ مَا سِجِّينٌ (And what will make you know what Sijjin is) It is only an explanation of the destination that will be recorded for them, which is Sijjin. Meaning, it is inscribed, written, and completed. No one can add to it and no one can remove anything from it. This was said by Muhammad bin Ka`b Al-Qurazi. Then Allah said,وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (Woe, that Day, to those who deny.) meaning, when they come to the imprisonment, Allah threatened them with, on the Day of Judgement, and the disgraceful torment. The statement, "Woe," has already been discussed previously and there is no need to repeat it here. Basically, it means destruction and devastation. This is like what is said, "Woe to so-and-so." This is similar to what has been recorded in the Musnad and the Sunan collections on the authority of Bahz bin Hakim bin Mu`awiyah bin Haydah,َ مَا سِجِّينٌ (Nay! Truly, ! TrulrsA ? the Record of the wicked is in Sijjin. And what will make you know what Sijjin is) and it is full of hardship and misery. Allah says,وَإَذَآ أُلْقُواْ مِنْهَا مَكَاناً ضَيِّقاً مُّقَرَّنِينَ دَعَوْاْ هُنَالِكَ ثُبُوراً (And when they shall be thrown into a narrow place thereof, chained together, they will exclaim therein for destruction.) (25:13) Then Allah says,كِتَـبٌ مَّرْقُومٌ (A Register inscribed.) This is not an explanation of His statement,وَمَآ أَدْرَاكَ مَا سِجِّينٌ (And what will make you know what Sijjin is) It is only an explanation of the destination that will be recorded for them, which is Sijjin. Meaning, it is inscribed, written, and completed. No one can add to it and no one can remove anything from it. This was said by Muhammad bin Ka`b Al-Qurazi. Then Allah said,وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (Woe, that Day, to those who deny.) meaning, when they come to the imprisonment, Allah threatened them with, on the Day of Judgement, and the disgraceful torment. The statement, "Woe," has already been discussed previously and there is no need to repeat it here. Basically, it means destruction and devastation. This is like what is said, "Woe to so-and-so." This is similar to what has been recorded in the Musnad and the Sunan collections on the authority of Bahz bin Hakim bin Mu`awiyah bin Haydah, who reported from his father, who reported from his grandfather that the Messenger of Allah said,«وَيْلٌ لِلَّذِي يُحَدِّثُ فَيَكْذِبُ لِيُضْحِكَ النَّاسَ، وَيْلٌ لَهُ وَيْلٌ لَه»(Woe unto whoever speaks, and lies in order to make the people laugh. Woe unto him, woe unto him.) Then Allah says, in explaining who are the wicked, disbelieving deniers,الَّذِينَ يُكَذِّبُونَ بِيَوْمِ الدِّينِ (Those who deny the Day of Recompense.) meaning, they do not believe it will happen, and they do not believe in its existence. Thus, they consider it a matter that is farfetched. Allah then says,وَمَا يُكَذِّبُ بِهِ إِلاَّ كُلُّ مُعْتَدٍ أَثِيمٍ (And none can deny it except every transgressor, sinner.) meaning, transgressive in his actions by doing that which is forbidden and exceeding the limits when acquiring the permissible. He is a sinner in his statements, because he lies whenever he speaks, he breaks his promises whenever he makes them, and he behaves in an abusive and wicked manner whenever he argues. Concerning Allah's statement,إِذَا تُتْلَى عَلَيْهِ ءَايَـتُنَا قَالَ أَسَـطِيرُ الاٌّوَّلِينَ (When Our Ayat are recited to him, he says: "Tales of the ancients!") meaning, whenever he hears the Words of Allah from the Messenger , he denies it and has ill thoughts about it. Thus, he believes that it is a collection gathered from the books of the ancients. This is as Allah says,وَإِذَا قِيلَ لَهُمْ مَّاذَآ أَنزَلَ رَبُّكُمْ قَالُواْ أَسَـطِيرُ الاٌّوَّلِينَ (And when it is said to them: "What is it that your Lord has sent down" They say: "Tales of the men of old!") (16:24) Similarly Allah says,وَقَالُواْ أَسَـطِيرُ الاٌّوَّلِينَ اكْتَتَبَهَا فَهِىَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيلاً (And they say: "Tales of the ancients, which he has written down: and they are dictated to him morning and afternoon.") (25:5) Then Allah continues saying,كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ (Nay! But on their hearts is the Ran (covering) which they used to earn.) meaning, the matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients." Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts. Thus, Allah says,كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ (Nay! But on their hearts is the Ran (covering) which they used to earn.) This dark covering known as Rayn overcomes the hearts of the disbelievers, the covering of Ghaym is for the righteous, and the covering of Ghayn is for those who are near to Allah. Ibn Jarir, At-Tirmidhi, An-Nisa'i, and Ibn Majah all recorded from Abu Hurayrah that the Prophet said,«إِنَّ الْعَبْدَ إِذَا أَذْنَبَ ذَنْبًا كَانَتْ نُكْتَةٌ سَوْدَاءُ فِي قَلْبِهِ، فَإِنْ تَابَ مِنْهَا صُقِلَ قَلْبُهُ، قuuA ay! But on their hearts is the Ran (covering) which they used to earn.) meaning, the matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients." Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts. Thus, Allah says, uuA ? "What is it that your Lord has sent down" They say: "Tales of the men of old!") (16:24) Similarly Allah says,وَقَالُواْ أَسَـطِيرُ الاٌّوَّلِينَ اكْتَتَبَهَا فَهِىَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيلاً (And they say: "Tales of the ancients, which he has written down: and they are dictated to him morning and afternoon.") (25:5) Then Allah continues saying,كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ (Nay! But on their hearts is the Ran (covering) which they used to earn.) meaning, the matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients." Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts. Thus, Allah says,كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ (Nay! But on their hearts is the Ran (covering) which they used to earn.) This dark covering known as Rayn overcomes the hearts of the disbelievers, the covering of Ghaym is for the righteous, and the covering of Ghayn is for those who are near to Allah. Ibn Jarir, At-Tirmidhi, An-Nisa'i, and Ibn Majah all recorded from Abu Hurayrah that the Prophet said,«إِنَّ الْعَبْدَ إِذَا أَذْنَبَ ذَنْبًا كَانَتْ نُكْتَةٌ سَوْدَاءُ فِي قَلْبِهِ، فَإِنْ تَابَ مِنْهَا صُقِلَ قَلْبُهُ، قوَإِنْ زَادَ زَادَتْ، فَذلِكَ قَوْلُ اللهِ تَعَالَى:كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ »(Verily, when the servant commits a sin, a black spot appears in his heart. If he repents from it, his heart is polished clean. However, if he increases (in the sin), the spot will continue to increase. That is the statement of Allah: ((Nay! But on their hearts is the Ran (covering) which they used to earn.)) At-Tirmidhi said, "Hasan Sahih." The wording of An-Nasa'i says,«إِنَّ الْعَبْدَ إِذَا أَخْطَأَ خَطِيئَةً نُكِتَ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ ، فَإِنْ هُوَ نَزَعَ وَاسْتَغْفَرَ وَتَابَ صُقِلَ قَلْبُهُ ، فَإِنْ عَادَ زِيدَ فِيهَا حَتَّى تَعْلُو قَلْبَهُ فَهُوَ الرَّانُ الَّذِي قَالَ اللهُ تَعَالَى:كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ »(Whenever the servant commits a wrong, a black spot is put in his heart. So, if he refrains from it, seeks forgiveness and repents, his heart is polished clean. But if he returns to the sin, the spot will increase until it overcomes his (entire) heart, and this is the Ran that Allah mentions when He says: (Nay, but on their hearts is the Ran (covering) which they used to earn.)) Concerning Allah's statement,كَلاَّ إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (Nay! Surely, they will be veiled from seeing their Lord that Day.) meaning, they will have a place on the Day of Judgement, and lodging in Sijjin. Along with this they will be veiled from seeing their Lord and Creator on the Day of Judgement. Imam Abu `Abdullah Ash-Shafi`i said, "In this Ayah is a proof that the believers will see Him (Allah), the Mighty and Sublime, on that Day." Concerning Allah's statement,ثُمَّ إِنَّهُمْ لَصَالُواْ الْجَحِيمِ (Then verily, they will indeed enter the burning flame of Hell.) meaning, along with this being prevented from seeing the Most Gracious, they will also be among the people of the Fire.ثُمَّ يُقَالُ هَـذَا الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ (Then, it will be said to them: "This is what you used to deny!") (83:17) meaning, this will be said to them by way of scolding, rebuking, belittling, and humi- liation.

وَمَآ أَدْرَىٰكَ مَا سِجِّينٌ

كِتَٰبٌ مَّرْقُومٌ

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

ٱلَّذِينَ يُكَذِّبُونَ بِيَوْمِ ٱلدِّينِ

وَمَا يُكَذِّبُ بِهِۦٓ إِلَّا كُلُّ مُعْتَدٍ أَثِيمٍ

إِذَا تُتْلَىٰ عَلَيْهِ ءَايَٰتُنَا قَالَ أَسَٰطِيرُ ٱلْأَوَّلِينَ

كَلَّا بَلْ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا۟ يَكْسِبُونَ

كَلَّآ إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ

ثُمَّ إِنَّهُمْ لَصَالُوا۟ ٱلْجَحِيمِ

ثُمَّ يُقَالُ هَٰذَا ٱلَّذِى كُنتُم بِهِۦ تُكَذِّبُونَ

كَلَّآ إِنَّ كِتَٰبَ ٱلْأَبْرَارِ لَفِى عِلِّيِّينَ

<h2 class="title">The Record Book of the Righteous and Their Reward</h2><p>Allah says that truly,</p><div class="text_uthmani arabic">إِنَّ كِتَـبَ الاٌّبْرَارِ</div><p>(Verily, the Record of Al-Abrar (the righteous believers)) These people are in a situation that is the opposite of the wicked people.</p><div class="text_uthmani arabic">لَفِى عِلِّيِّينَ</div><p>(is in `Illiyyin.) meaning, their final destination is `Illiyyin, which is the opposite of Sijjin. It has been reported from Hilal bin Yasaf that Ibn `Abbas asked Ka`b about Sijjin while he was present, and Ka`b said, "It is the seventh earth and in it are the souls of the disbelievers." Then Ibn `Abbas asked him about `Illiyyin, so he said, "It is the seventh heaven and it contains the souls of the believers." This statement -- that it is the seventh heaven -- has been said by others as well. `Ali bin Abi Talhah reported that Ibn `Abbas said concerning Allah's statement,</p><div class="text_uthmani arabic">كَلاَّ إِنَّ كِتَـبَ الاٌّبْرَارِ لَفِى عِلِّيِّينَ </div><p>(Nay! Verily, the Record of Al-Abrar (the righteous believers) is in `Illiyyin.) "This means Paradise." Others besides him have said, "`Iliyyin is located at Sidrat Al-Muntaha." The obvious meaning is that the word `Illiyyin is taken from the word `Uluw, which means highness. The more something ascends and rises, the more it becomes greater and increases. Thus, Allah magnifies its affair and extols its matter by saying,</p><div class="text_uthmani arabic">وَمَآ أَدْرَاكَ مَا عِلِّيُّونَ </div><p>(And what will make you know what `Illiyyin is) Then He says by way of affirming what will be written for them,</p><div class="text_uthmani arabic">كِتَـبٌ مَّرْقُومٌ يَشْهَدُهُ الْمُقَرَّبُونَ </div><p>(A Register inscribed. To which bear witness those nearest.) They are the angels. This was stated by Qatadah. Al-`Awfi reported from Ibn `Abbas that he said, "Those nearest to Allah in each heaven will witness it." Then Allah says,</p><div class="text_uthmani arabic">إِنَّ الاٌّبْرَارَ لَفِى نَعِيمٍ </div><p>(Verily, Al-Abrar (the righteuos believers) will be in Delight.) meaning, on the Day of Judgement they will be in eternal pleasure and gardens that contain comprehensive bounties.</p><div class="text_uthmani arabic">عَلَى الاٌّرَائِكِ</div><p>(On thrones,) These are thrones beneath canopies from which they will be gazing. It has been said, "This means that they will be gazing at their kingdom and what Allah has given them of good and bounties that will not end or perish. It has also been said,</p><div class="text_uthmani arabic">عَلَى الاٌّرَآئِكِ يَنظُرُونَ </div><p>(On thrones, looking.) "This means that they will be looking at Allah, the Mighty and Sublime." This is the opposite of what those wicked people have been described with,</p><div class="text_uthmani arabic">كَلاَّ إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ </div><p>(Nay! Surely, they (evildoers) will be veiled from seeing their Lord that Day.) (83:15) Thus, it has been mentioned that these (righteous people) will be allowed to look at Allah while they are upon their thrones and elevated couches. Concerning Allah's statement,</p><div class="text_uthmani arabic">تَعْرِفُ فِى وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ </div><p>(You will recognize in their faces the brightness of delight.) meaning, `you will notice a glow of delight in their faces when you look at them.' This is a description of opulence, decorum, happiness, composure, and authority that they will be experiencing from this great delight. Concerning Allah's statement,</p><div class="text_uthmani arabic">يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ </div><p>(They will be given to drink of pure sealed Rahiq.) meaning, they will be given drink from the wine of Paradise. Ar-Rahiq is one of the names of the wine (in Paradise). Ibn Mas`ud, Ibn `Abbas, Mujahid, Al-Hasan, Qatadah and Ibn Zayd all said this. Ibn Mas`ud said concerning Allah's statement,</p><div class="text_uthmani arabic">خِتَـمُهُ مِسْكٌ</div><p>(Sealed with musk,) "This means it will be mixed with musk." Al-`Awfi reported from Ibn `Abbas that he said, "Allah will make the wine have a pleasant aroma for them, so the last thing that He will place in it will be musk. Thus, it will be sealed with musk." Qatadah and Ad-Dahhak both said the same. Then Allah says,</p><div class="text_uthmani arabic">وَفِى ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَـفِسُونَ</div><p>(and for this let (all) those strive who want to strive.) meaning, for a situation like this, let the boasters boast, compete, and strive to gain more. Let the competitors compete and race toward the likes of this. This is similar to Allah's statement,</p><div class="text_uthmani arabic">لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ </div><p>(For the like of this let the workers work.) (37:61) Allah then says,</p><div class="text_uthmani arabic">وَمِزَاجُهُ مِن تَسْنِيمٍ </div><p>(It will be mixed with Tasnim.) meaning, this wine that is being described is mixed with Tasnim. This refers to a drink called Tasnim, and it is the most excellent and exalted drink of the people of Paradise. This was said by Abu Salih and Ad-Dahhak. Thus, Allah says,</p><div class="text_uthmani arabic">عَيْناً يَشْرَبُ بِهَا الْمُقَرَّبُونَ </div><p>(A spring whereof drink those nearest to Allah.) (83:28) meaning, those who are near to Allah, will drink from it as they wish, and the companions of the right hand will be given a drink that is mixed with it. This has been said by Ibn Mas`ud, Ibn `Abbas, Masruq, Qatadah and others.</p>

The Record Book of the Righteous and Their RewardAllah says that truly,إِنَّ كِتَـبَ الاٌّبْرَارِ(Verily, the Record of Al-Abrar (the righteous believers)) These people are in a situation that is the opposite of the wicked people.لَفِى عِلِّيِّينَ(is in `Illiyyin.) meaning, their final destination is `Illiyyin, which is the opposite of Sijjin. It has been reported from Hilal bin Yasaf that Ibn `Abbas asked Ka`b about Sijjin while he was present, and Ka`b said, "It is the seventh earth and in it are the souls of the disbelievers." Then Ibn `Abbas asked him about `Illiyyin, so he said, "It is the seventh heaven and it contains the souls of the believers." This statement -- that it is the seventh heaven -- has been said by others as well. `Ali bin Abi Talhah reported that Ibn `Abbas said concerning Allah's statement,كَلاَّ إِنَّ كِتَـبَ الاٌّبْرَارِ لَفِى عِلِّيِّينَ (Nay! Verily, the Record of Al-Abrar (the righteous believers) is in `Illiyyin.) "This means Paradise." Others besides him have said, "`Iliyyin is located at Sidrat Al-Muntaha." The obvious meaning is that the word `Illiyyin is taken from the word `Uluw, which means highness. The more something ascends and rises, the more it becomes greater and increases. Thus, Allah magnifies its affair and extols its matter by saying,وَمَآ أَدْرَاكَ مَا عِلِّيُّونَ (And what will make you know what `Illiyyin is) Then He says by way of affirming what will be written for them,كِتَـبٌ مَّرْقُومٌ يَشْهَدُهُ الْمُقَرَّبُونَ (A Register inscribed. To which bear witness those nearest.) They are the angels. This was stated by Qatadah. Al-`Awfi reported from Ibn `Abbas that he said, "Those nearest to Allah in each heaven will witness it." Then Allah says,إِنَّ الاٌّبْرَارَ لَفِى نَعِيمٍ (Verily, Al-Abrar (the righteuos believers) will be in Delight.) meaning, on the Day of Judgement they will be in eternal pleasure and gardens that contain comprehensive bounties.عَلَى الاٌّرَائِكِ(On thrones,) These are thrones beneath canopies from which they will be gazing. It has been said, "This means that they will be gazing at their kingdom and what Allah has given them of good and bounties that will not end or perish. It has also been said,عَلَى الاٌّرَآئِكِ يَنظُرُونَ (On thrones, looking.) "This means that they will be looking at Allah, the Mighty and Sublime." This is the opposite of what those wicked people have been described with,كَلاَّ إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (Nay! Surely, they (evildoers) will be veiled from seeing their Lord that Day.) (83:15) Thus, it has been mentioned that these (righteous people) will be allowed to look at Allah while they are upon their thrones and elevated couches. Concerning Allah's statement,تَعْرِفُ فِى وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ (You will recognize in their faces the brightness of delight.) meaning, `you will notice a glow of delight in their faces when you look at them.' This is a description of opulence, decorum, happiness, composure, and authority that they will be experiencing from this great delight. Concerning Allah's statement,يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ (They will be given to drink of pure sealed Rahiq.) meaning, they will be given drink from the wine of Paradise. Ar-Rahiq is one of the names of the wine (in Paradise). Ibn Mas`ud, Ibn `Abbas, Mujahid, Al-Hasan, Qatadah and Ibn Zayd all said this. Ibn Mas`ud said concerning Allah's statement,خِتَـمُهُ مِسْكٌ(Sealed with musk,) "This means it will be mixed with musk." Al-`Awfi reported from Ibn `Abbas that he said, "Allah will make the wine have a pleasant aroma for them, so the last thing that He will place in it will be musk. Thus, it will be sealed with musk." Qatadah and Ad-Dahhak both said the same. Then Allah says,وَفِى ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَـفِسُونَ(and for this let (all) those strive who want to strive.) meaning, for a situation like this, let the boasters boast, compete, and strive to gain more. Let the competitors compete and race toward the likes of this. This is similar to Allah's statement,لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ (For the like of this let the workers work.) (37:61) Allah then says,وَمِزَاجُهُ مِن تَسْنِيمٍ (It will be mixed with Tasnim.) meaning, this wine that is being described is mixed with Tasnim. This refers to a drink called Tasnim, and it is the most excellent and exalted drink of the people of Paradise. This was said by Abu Salih and Ad-Dahhak. Thus, Allah says,عَيْناً يَشْرَبُ بِهَا الْمُقَرَّبُونَ (A spring whereof drink those nearest to Allah.) (83:28) meaning, those who are near to Allah, will drink from it as they wish, and the companions of the right hand will be given a drink that is mixed with it. This has been said by Ibn Mas`ud, Ibn `Abbas, Masruq, Qatadah and others.

وَمَآ أَدْرَىٰكَ مَا عِلِّيُّونَ

كِتَٰبٌ مَّرْقُومٌ

يَشْهَدُهُ ٱلْمُقَرَّبُونَ

إِنَّ ٱلْأَبْرَارَ لَفِى نَعِيمٍ

عَلَى ٱلْأَرَآئِكِ يَنظُرُونَ

تَعْرِفُ فِى وُجُوهِهِمْ نَضْرَةَ ٱلنَّعِيمِ

يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ

خِتَٰمُهُۥ مِسْكٌ وَفِى ذَٰلِكَ فَلْيَتَنَافَسِ ٱلْمُتَنَٰفِسُونَ

وَمِزَاجُهُۥ مِن تَسْنِيمٍ

عَيْنًا يَشْرَبُ بِهَا ٱلْمُقَرَّبُونَ

إِنَّ ٱلَّذِينَ أَجْرَمُوا۟ كَانُوا۟ مِنَ ٱلَّذِينَ ءَامَنُوا۟ يَضْحَكُونَ

<h2 class="title">The Wicked Behavior of the Criminals and Their mocking of the Believers</h2><p>Allah informs that the criminals used to laugh at the believers in the worldly life. In other words, they would mock them and despise them. Whenever they would pass by the believers, they would wink at each other about them, meaning in contempt of them.</p><div class="text_uthmani arabic">وَإِذَا انقَلَبُواْ إِلَى أَهْلِهِمْ انقَلَبُواْ فَكِهِينَ </div><p>(And when they returned to their own people, they would return jesting.) meaning, when these criminals turn back, or return to their homes, they go back pleased. This means that whatever they request, they find it. Yet, with this, they still are not grateful for Allah's favor upon them. Rather they busy themselves with despising and envying the believers.</p><div class="text_uthmani arabic">وَإِذَا رَأَوْهُمْ قَالُواْ إِنَّ هَـؤُلاَءِ لَضَآلُّونَ </div><p>(And when they saw them, they said: "Verily, these have indeed gone astray!") meaning, `because they are upon a religion other than their own religion.' Allah then says,</p><div class="text_uthmani arabic">وَمَآ أُرْسِلُواْ عَلَيْهِمْ حَـفِظِينَ </div><p>(But they were not sent as watchers over them.) meaning, these criminals have not been sent as guardians over the deeds and statements of these believers. These wrongdoers have not been made responsible for them. So, why are they so concerned with them, and why have they made them the focus of their attention This is as Allah says,</p><div class="text_uthmani arabic">قَالَ اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ </div><div class="text_uthmani arabic">إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَحِمِينَ - فَاتَّخَذْتُمُوهُمْ سِخْرِيّاً حَتَّى أَنسَوْكُمْ ذِكْرِى وَكُنْتُمْ مِّنْهُمْ تَضْحَكُونَ - إِنِّى جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُواْ أَنَّهُمْ هُمُ الْفَآئِزُونَ </div><p>(He (Allah) will say: "Remain you in it with ignominy! And speak you not to Me!" Verily there was a party of My servants, who used to say: "Our Lord! We believe, so forgive us, and have mercy on us, for You are the Best of all who show mercy!" But you took them for a laughing stock, so much so that they made you forget My remembrance while you used to laugh at them! Verily, I have rewarded them this Day for their patience: they are indeed the ones that are successful.) (23:108-111) Thus, Allah says here,</p><div class="text_uthmani arabic">فَالْيَوْمَ</div><p>(But this Day) meaning, the Day of Judgement.</p><div class="text_uthmani arabic">الَّذِينَ ءَامَنُواْ مِنَ الْكُفَّارِ يَضْحَكُونَ</div><p>(those who believe will laugh at the disbelievers) meaning, as retribution for how those people laughed at them.</p><div class="text_uthmani arabic">عَلَى الاٌّرَآئِكِ يَنظُرُونَ </div><p>(On thrones, looking.) meaning, looking at Allah as reward for bearing the false claims against them that they were misguided. They were not misguided at all. Rather they were the close Awliya' of Allah, who will be looking at their Lord in the place of His honor. Concerning Allah's statement,</p><div class="text_uthmani arabic">هَلْ ثُوِّبَ الْكُفَّارُ مَا كَانُواْ يَفْعَلُونَ </div><p>(Are not the disbelievers paid for what they used to do) meaning, `will the disbelievers be recompensed for their mockery and belittlement against the believers, or not' This means that they surely will be paid in full, completely and perfectly (for their behavior). This is the end of the Tafsir of Surat Al-Mutaffifin, and all praise and thanks are due to Allah.</p>

The Wicked Behavior of the Criminals and Their mocking of the BelieversAllah informs that the criminals used to laugh at the believers in the worldly life. In other words, they would mock them and despise them. Whenever they would pass by the believers, they would wink at each other about them, meaning in contempt of them.وَإِذَا انقَلَبُواْ إِلَى أَهْلِهِمْ انقَلَبُواْ فَكِهِينَ (And when they returned to their own people, they would return jesting.) meaning, when these criminals turn back, or return to their homes, they go back pleased. This means that whatever they request, they find it. Yet, with this, they still are not grateful for Allah's favor upon them. Rather they busy themselves with despising and envying the believers.وَإِذَا رَأَوْهُمْ قَالُواْ إِنَّ هَـؤُلاَءِ لَضَآلُّونَ (And when they saw them, they said: "Verily, these have indeed gone astray!") meaning, `because they are upon a religion other than their own religion.' Allah then says,وَمَآ أُرْسِلُواْ عَلَيْهِمْ حَـفِظِينَ (But they were not sent as watchers over them.) meaning, these criminals have not been sent as guardians over the deeds and statements of these believers. These wrongdoers have not been made responsible for them. So, why are they so concerned with them, and why have they made them the focus of their attention This is as Allah says,قَالَ اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَحِمِينَ - فَاتَّخَذْتُمُوهُمْ سِخْرِيّاً حَتَّى أَنسَوْكُمْ ذِكْرِى وَكُنْتُمْ مِّنْهُمْ تَضْحَكُونَ - إِنِّى جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُواْ أَنَّهُمْ هُمُ الْفَآئِزُونَ (He (Allah) will say: "Remain you in it with ignominy! And speak you not to Me!" Verily there was a party of My servants, who used to say: "Our Lord! We believe, so forgive us, and have mercy on us, for You are the Best of all who show mercy!" But you took them for a laughing stock, so much so that they made you forget My remembrance while you used to laugh at them! Verily, I have rewarded them this Day for their patience: they are indeed the ones that are successful.) (23:108-111) Thus, Allah says here,فَالْيَوْمَ(But this Day) meaning, the Day of Judgement.الَّذِينَ ءَامَنُواْ مِنَ الْكُفَّارِ يَضْحَكُونَ(those who believe will laugh at the disbelievers) meaning, as retribution for how those people laughed at them.عَلَى الاٌّرَآئِكِ يَنظُرُونَ (On thrones, looking.) meaning, looking at Allah as reward for bearing the false claims against them that they were misguided. They were not misguided at all. Rather they were the close Awliya' of Allah, who will be looking at their Lord in the place of His honor. Concerning Allah's statement,هَلْ ثُوِّبَ الْكُفَّارُ مَا كَانُواْ يَفْعَلُونَ (Are not the disbelievers paid for what they used to do) meaning, `will the disbelievers be recompensed for their mockery and belittlement against the believers, or not' This means that they surely will be paid in full, completely and perfectly (for their behavior). This is the end of the Tafsir of Surat Al-Mutaffifin, and all praise and thanks are due to Allah.

وَإِذَا مَرُّوا۟ بِهِمْ يَتَغَامَزُونَ

وَإِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمُ ٱنقَلَبُوا۟ فَكِهِينَ

وَإِذَا رَأَوْهُمْ قَالُوٓا۟ إِنَّ هَٰٓؤُلَآءِ لَضَآلُّونَ

وَمَآ أُرْسِلُوا۟ عَلَيْهِمْ حَٰفِظِينَ

فَٱلْيَوْمَ ٱلَّذِينَ ءَامَنُوا۟ مِنَ ٱلْكُفَّارِ يَضْحَكُونَ

عَلَى ٱلْأَرَآئِكِ يَنظُرُونَ

هَلْ ثُوِّبَ ٱلْكُفَّارُ مَا كَانُوا۟ يَفْعَلُونَ

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ إِذَا ٱلسَّمَآءُ ٱنشَقَّتْ

<h2 class="title">Which was revealed in Makkah</h2><h2 class="title">The Prostration of Recitation in Surat Al-Inshiqaq</h2><p>It is reported from Abu Salamah that while leading them in prayer, Abu Hurayrah recited,</p><div class="text_uthmani arabic">إِذَا السَّمَآءُ انشَقَّتْ </div><p>(When the heaven is split asunder.) and he prostrated during its recitation. Then when he completed the prayer, he informed them that the Messenger of Allah prostrated during its recitation. This was recorded by Muslim and An-Nasa'i on the authority of Malik. Al-Bukhari recorded from Abu Rafi` that he prayed the Night prayer with Abu Hurayrah) recited,</p><div class="text_uthmani arabic">إِذَا السَّمَآءُ انشَقَّتْ </div><p>(When the heaven is split asunder.) then he prostrated. So Abu Rafi` said something to him about it (questioning it). Abu Hurayrah replied, "I prostrated behind Abul-Qasim (the Prophet ), and I will never cease prostrating during its recitation until I meet him."</p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ</div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">Splitting the Heavens asunder and stretching the Earth forth on the Day of Resurrection</h2><p>Allah says,</p><div class="text_uthmani arabic">إِذَا السَّمَآءُ انشَقَّتْ </div><p>(When the heaven is split asunder,) This refers to the Day of Judgement.</p><div class="text_uthmani arabic">وَأَذِنَتْ لِرَبِّهَا</div><p>(And listens to and obeys its Lord) meaning, it listens to its Lord and obeys His command to split apart. This will occur on the Day of Judgement.</p><div class="text_uthmani arabic">وَحُقَّتْ</div><p>(and it must do so.) meaning, it is right for it to obey the command of its Lord, because it is great and cannot be rejected, nor overcome. Rather it overpowers everything and everything is submissive to it. Then Allah says,</p><div class="text_uthmani arabic">وَإِذَا الاٌّرْضُ مُدَّتْ </div><p>(And when the earth is stretched forth,) meaning, when the earth is expanded, spread out and extended. Then He says,</p><div class="text_uthmani arabic">وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ </div><p>(And has cast out all that was in it and became empty.) meaning, it throws out the dead inside of it, and it empties itself of them. This was said by Mujahid, Sa`id, and Qatadah.</p><div class="text_uthmani arabic">وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ </div><p>(And listens to and obeys its Lord, and it must do so.) The explanation of this is the same as what has preceded.</p><h2 class="title">The Recompense for Deeds is True</h2><p>Allah says,</p><div class="text_uthmani arabic">يأَيُّهَا الإِنسَـنُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحاً</div><p>(O man! Verily, you are returning towards your Lord with your deeds and actions, a sure returning,) meaning, `verily you are hastening to your Lord and working deeds.'</p><div class="text_uthmani arabic">فَمُلَـقِيهِ</div><p>(and you will meet.) `Then you will meet that which you did of good or evil.' A proof for this is what Abu Dawud At-Tayalisi recorded from Jabir, that the Messenger of Allah said,</p><div class="text_uthmani arabic">«قَالَ جِبْرِيلُ: يَا مُحَمَّدُ، عِشْ مَا شِئْتَ فَإِنَّكَ مَيِّتٌ، وَأَحْبِبْ (مَنْ) شِئْتَ فَإِنَّكَ مُفَارِقُهُ، وَاعْمَلْ مَا شِئْتَ فَإِنَّكَ مُلَاقِيه»</div><p>(Jibril said, "O Muhammad! Live how you wish, for verily you will die; love what you wish, for verily you will part with it; and do what you wish, for verily you will meet it (your deed).) There are some people who refer the pronoun back to the statement "your Lord." Thus, they hold the Ayah to mean, "and you will meet your Lord." This means that He will reward you for your work, and pay you for your efforts. Therefore, both of these two views are connected. Al-`Awfi recorded from Ibn `Abbas that he said explaining,</p><div class="text_uthmani arabic">يأَيُّهَا الإِنسَـنُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحاً</div><p>(O man! Verily, you are returning towards your Lord with your deeds and actions, a sure returning,) "Whatever deed you do, you will meet Allah with it, whether it is good or bad."</p><h2 class="title">The Presentation and the Discussion that will take place during the Reckoning</h2><p>Then Allah says,</p><div class="text_uthmani arabic">فَأَمَّا مَنْ أُوتِىَ كِتَـبَهُ بِيَمِينِهِ - فَسَوْفَ يُحَاسَبُ حِسَاباً يَسِيراً </div><p>(Then as for him who will be given his Record in his right hand, he surely, will receive an easy reckoning,) (84:7-8) meaning, easy without any difficulty. This means that he will not be investigated for all the minute details of his deeds. For verily, whoever is reckoned like that, he will certainly be destroyed. Imam Ahmad recorded from `A'ishah that the Messenger of Allah said,</p><div class="text_uthmani arabic">«مَنْ نُوقِشَ الْحِسَابَ عُذِّب»</div><p>(Whoever is interrogated during the reckoning, then he will be punished.) `A'ishah then said, "But didn't Allah say,</p><div class="text_uthmani arabic">فَسَوْفَ يُحَاسَبُ حِسَاباً يَسِيراً </div><p>(He surely will receive an easy reckoning,)" The Prophet replied,</p><div class="text_uthmani arabic">«لَيْسَ ذَاكِ بِالْحِسَابِ، وَلَــكِنْ ذلِكِ الْعَرْضُ، مَنْ نُوقِشَ الْحِسَابَ يَوْمَ الْقِيَامَةِ عُذِّب»</div><p>(That is not during to the Reckoning, rather it is referring to the presentation. Whoever is interrogated during the Reckoning on the Day of Judgement, then he will be punished.) This Hadith has also been recorded by Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i and Ibn Jarir. In reference to Allah's statement,</p><div class="text_uthmani arabic">وَيَنقَلِبُ إِلَى أَهْلِهِ مَسْرُوراً </div><p>(And will return to his family Masrur!) This means that he will return to his family in Paradise. This was said by Qatadah and Ad-Dahhak. They also said, "Masrur means happy and delighted by what Allah has given him." Allah said;</p><div class="text_uthmani arabic">وَأَمَّا مَنْ أُوتِىَ كِتَـبَهُ وَرَآءَ ظَهْرِهِ </div><p>(But whosoever is given his Record behind his back,) meaning, he will be given his Book in his left hand, behind his back, while his hand is bent behind him.</p><div class="text_uthmani arabic">فَسَوْفَ يَدْعُو ثُبُوراً </div><p>(He will invoke destruction,) meaning, loss and destruction.</p><div class="text_uthmani arabic">وَيَصْلَى سَعِيراً - إِنَّهُ كَانَ فِى أَهْلِهِ مَسْرُوراً </div><p>(And he shall enter a blazing Fire, and made to taste its burning. Verily, he was among his people in joy!) meaning, happy. He did not think about the consequences, nor feared what (future) was in front of him. His light happiness will be followed by long grief.</p><div class="text_uthmani arabic">إِنَّهُ ظَنَّ أَن لَّن يَحُورَ </div><p>(Verily, he thought that he would never return!) meaning, he used to believe that he would not return to Allah, nor would Allah bring him back (to life) after his death. This was said by Ibn `Abbas, Qatadah and others. Allah then says,</p><div class="text_uthmani arabic">بَلَى إِنَّ رَبَّهُ كَانَ بِهِ بَصِيراً </div><p>(Yes! Verily, his Lord has been ever beholding him!) meaning, certainly Allah will repeat his creation just as he began his creation, and He will reward him based upon his deeds, whether they were good or bad. He was ever watchful of him, meaning All-Knowing and All-Aware.</p>

Which was revealed in MakkahThe Prostration of Recitation in Surat Al-InshiqaqIt is reported from Abu Salamah that while leading them in prayer, Abu Hurayrah recited,إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) and he prostrated during its recitation. Then when he completed the prayer, he informed them that the Messenger of Allah prostrated during its recitation. This was recorded by Muslim and An-Nasa'i on the authority of Malik. Al-Bukhari recorded from Abu Rafi` that he prayed the Night prayer with Abu Hurayrah) recited,إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) then he prostrated. So Abu Rafi` said something to him about it (questioning it). Abu Hurayrah replied, "I prostrated behind Abul-Qasim (the Prophet ), and I will never cease prostrating during its recitation until I meet him."بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِIn the Name of Allah, the Most Gracious, the Most Merciful.Splitting the Heavens asunder and stretching the Earth forth on the Day of ResurrectionAllah says,إِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder,) This refers to the Day of Judgement.وَأَذِنَتْ لِرَبِّهَا(And listens to and obeys its Lord) meaning, it listens to its Lord and obeys His command to split apart. This will occur on the Day of Judgement.وَحُقَّتْ(and it must do so.) meaning, it is right for it to obey the command of its Lord, because it is great and cannot be rejected, nor overcome. Rather it overpowers everything and everything is submissive to it. Then Allah says,وَإِذَا الاٌّرْضُ مُدَّتْ (And when the earth is stretched forth,) meaning, when the earth is expanded, spread out and extended. Then He says,وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ (And has cast out all that was in it and became empty.) meaning, it throws out the dead inside of it, and it empties itself of them. This was said by Mujahid, Sa`id, and Qatadah.وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (And listens to and obeys its Lord, and it must do so.) The explanation of this is the same as what has preceded.The Recompense for Deeds is TrueAllah says,يأَيُّهَا الإِنسَـنُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحاً(O man! Verily, you are returning towards your Lord with your deeds and actions, a sure returning,) meaning, `verily you are hastening to your Lord and working deeds.'فَمُلَـقِيهِ(and you will meet.) `Then you will meet that which you did of good or evil.' A proof for this is what Abu Dawud At-Tayalisi recorded from Jabir, that the Messenger of Allah said,«قَالَ جِبْرِيلُ: يَا مُحَمَّدُ، عِشْ مَا شِئْتَ فَإِنَّكَ مَيِّتٌ، وَأَحْبِبْ (مَنْ) شِئْتَ فَإِنَّكَ مُفَارِقُهُ، وَاعْمَلْ مَا شِئْتَ فَإِنَّكَ مُلَاقِيه»(Jibril said, "O Muhammad! Live how you wish, for verily you will die; love what you wish, for verily you will part with it; and do what you wish, for verily you will meet it (your deed).) There are some people who refer the pronoun back to the statement "your Lord." Thus, they hold the Ayah to mean, "and you will meet your Lord." This means that He will reward you for your work, and pay you for your efforts. Therefore, both of these two views are connected. Al-`Awfi recorded from Ibn `Abbas that he said explaining,يأَيُّهَا الإِنسَـنُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحاً(O man! Verily, you are returning towards your Lord with your deeds and actions, a sure returning,) "Whatever deed you do, you will meet Allah with it, whether it is good or bad."The Presentation and the Discussion that will take place during the ReckoningThen Allah says,فَأَمَّا مَنْ أُوتِىَ كِتَـبَهُ بِيَمِينِهِ - فَسَوْفَ يُحَاسَبُ حِسَاباً يَسِيراً (Then as for him who will be given his Record in his right hand, he surely, will receive an easy reckoning,) (84:7-8) meaning, easy without any difficulty. This means that he will not be investigated for all the minute details of his deeds. For verily, whoever is reckoned like that, he will certainly be destroyed. Imam Ahmad recorded from `A'ishah that the Messenger of Allah said,«مَنْ نُوقِشَ الْحِسَابَ عُذِّب»(Whoever is interrogated during the reckoning, then he will be punished.) `A'ishah then said, "But didn't Allah say,فَسَوْفَ يُحَاسَبُ حِسَاباً يَسِيراً (He surely will receive an easy reckoning,)" The Prophet replied,«لَيْسَ ذَاكِ بِالْحِسَابِ، وَلَــكِنْ ذلِكِ الْعَرْضُ، مَنْ نُوقِشَ الْحِسَابَ يَوْمَ الْقِيَامَةِ عُذِّب»(That is not during to the Reckoning, rather it is referring to the presentation. Whoever is interrogated during the Reckoning on the Day of Judgement, then he will be punished.) This Hadith has also been recorded by Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i and Ibn Jarir. In reference to Allah's statement,وَيَنقَلِبُ إِلَى أَهْلِهِ مَسْرُوراً (And will return to his family Masrur!) This means that he will return to his family in Paradise. This was said by Qatadah and Ad-Dahhak. They also said, "Masrur means happy and delighted by what Allah has given him." Allah said;وَأَمَّا مَنْ أُوتِىَ كِتَـبَهُ وَرَآءَ ظَهْرِهِ (But whosoever is given his Record behind his back,) meaning, he will be given his Book in his left hand, behind his back, while his hand is bent behind him.فَسَوْفَ يَدْعُو ثُبُوراً (He will invoke destruction,) meaning, loss and destruction.وَيَصْلَى سَعِيراً - إِنَّهُ كَانَ فِى أَهْلِهِ مَسْرُوراً (And he shall enter a blazing Fire, and made to taste its burning. Verily, he was among his people in joy!) meaning, happy. He did not think about the consequences, nor feared what (future) was in front of him. His light happiness will be followed by long grief.إِنَّهُ ظَنَّ أَن لَّن يَحُورَ (Verily, he thought that he would never return!) meaning, he used to believe that he would not return to Allah, nor would Allah bring him back (to life) after his death. This was said by Ibn `Abbas, Qatadah and others. Allah then says,بَلَى إِنَّ رَبَّهُ كَانَ بِهِ بَصِيراً (Yes! Verily, his Lord has been ever beholding him!) meaning, certainly Allah will repeat his creation just as he began his creation, and He will reward him based upon his deeds, whether they were good or bad. He was ever watchful of him, meaning All-Knowing and All-Aware.

وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ

وَإِذَا ٱلْأَرْضُ مُدَّتْ

وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ

وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ

يَٰٓأَيُّهَا ٱلْإِنسَٰنُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا فَمُلَٰقِيهِ

فَأَمَّا مَنْ أُوتِىَ كِتَٰبَهُۥ بِيَمِينِهِۦ

فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا

وَيَنقَلِبُ إِلَىٰٓ أَهْلِهِۦ مَسْرُورًا

وَأَمَّا مَنْ أُوتِىَ كِتَٰبَهُۥ وَرَآءَ ظَهْرِهِۦ

فَسَوْفَ يَدْعُوا۟ ثُبُورًا

وَيَصْلَىٰ سَعِيرًا

إِنَّهُۥ كَانَ فِىٓ أَهْلِهِۦ مَسْرُورًا

إِنَّهُۥ ظَنَّ أَن لَّن يَحُورَ

بَلَىٰٓ إِنَّ رَبَّهُۥ كَانَ بِهِۦ بَصِيرًا

فَلَآ أُقْسِمُ بِٱلشَّفَقِ

<h2 class="title">Swearing by the Various Stages of Man's Journey</h2><p>It has been reported from `Ali, Ibn `Abbas, `Ubadah bin As-Samit, Abu Hurayrah, Shaddad bin Aws, Ibn `Umar, Muhammad bin `Ali bin Al-Husayn, Makhul, Bakr bin `Abdullah Al-Muzani, Bukayr bin Al-Ashaj, Malik, Ibn Abi Dhi'b, and `Abdul-`Aziz bin Abi Salamah Al-Majishun, they all said, "Ash-Shafaq is the redness (in the sky).`Abdur-Razzaq recorded from Abu Hurayrah that he said, "Ash-Shafaq is the whiteness." So Ash-Shafaq is the redness of the horizon, either before sunset, as Mujahid said or after sunset, as is well known with the scholars of the Arabic Language. Al-Khalil bin Ahmad said, "Ash-Shafaq is the redness that appears from the setting of sun until the time of the last `Isha' (when it is completely dark). When that redness goes away, it is said, `Ash-Shafaq has disappeared."' Al-Jawhari said, "Ash-Shafaq is the remaining light of the sun and its redness at the beginning of the night until it is close to actual nighttime (darkness)." `Ikrimah made a similar statement when he said, "Ash-Shafaq is that what is between Al-Maghrib and Al-`Isha'." In the Sahih of Muslim, it is recorded from `Abdullah bin `Amr that the Messenger of Allah said,</p><div class="text_uthmani arabic">«وَقْتُ الْمَغْرِبِ مَا لَمْ يَغِبِ الشَّفَق»</div><p>(The time of Al-Maghrib is as long as Ash-Shafaq has not disappeared.)" In all of this, there is a proof that Ash-Shafaq is as Al-Jawhari and Al-Khalil have said. Ibn `Abbas, Mujahid, Al-Hasan and Qatadah, all said that,</p><div class="text_uthmani arabic">وَمَا وَسَقَ</div><p>(and what it Wasaqa) means "What it gathers." Qatadah said, "The stars and animals it gathers." `Ikrimah said,</p><div class="text_uthmani arabic">وَالَّيْلِ وَمَا وَسَقَ </div><p>(And by the night and what it Wasaqa,) "What it drives into due to its darkness, because when it is nighttime everything goes to its home." Concerning Allah's statement,</p><div class="text_uthmani arabic">وَالْقَمَرِ إِذَا اتَّسَقَ </div><p>(And by the moon when it Ittasaqa.) Ibn `Abbas said, "When it comes together and becomes complete." Al-Hasan said, "When it comes together and becomes full." Qatadah said, "When it completes its cycle." These statements refer to its light when it is completed and becomes full, as the idea was initiated with "The night and what it gathers." Allah said,</p><div class="text_uthmani arabic">لَتَرْكَبُنَّ طَبَقاً عَن طَبقٍ </div><p>(You shall certainly travel from stage to stage.) Al-Bukhari recorded from Mujahid that Ibn `Abbas said,</p><div class="text_uthmani arabic">لَتَرْكَبُنَّ طَبَقاً عَن طَبقٍ </div><p>(You shall certainly travel from stage to stage.) "Stage after stage. Your Prophet has said this." Al-Bukhari recorded this statement with this wording. `Ikrimah said,</p><div class="text_uthmani arabic">طَبَقاً عَن طَبقٍ</div><p>(From stage to stage.) "Stage after stage. Weaned after he was breast feeding, and an old man after he was a young man." Al-Hasan Al-Basri said,</p><div class="text_uthmani arabic">طَبَقاً عَن طَبقٍ</div><p>(From stage to stage.) "Stage after stage. Ease after difficulty, difficulty after ease, wealth after poverty, poverty after wealth, health after sickness, and sickness after health."</p><h2 class="title">The Disapproval of Their Lack of Faith, giving Them Tidings of the Torment, that the Ultimate Pleasl</h2><p>Allah said,</p><div class="text_uthmani arabic">فَمَا لَهُمْ لاَ يُؤْمِنُونَ - وَإِذَا قُرِىءَ عَلَيْهِمُ الْقُرْءَانُ لاَ يَسْجُدُونَ </div><p>(What is the matter with them, that they believe not And when the Qur'an is recited to them, they fall not prostrate.) meaning, what prevents them from believing in Allah, His Messenger and the Last Day, and what is wrong with them that when Allah's Ayat and His Words are recited to them they do not prostrate due to awe, respect and reverence Concerning Allah's statement,</p><div class="text_uthmani arabic">بَلِ الَّذِينَ كَفَرُواْ يُكَذِّبُونَ </div><p>(Nay, those who disbelieve deny.) meaning, from their mannerism is rejection, obstinacy, and opposition to the truth.</p><div class="text_uthmani arabic">وَاللَّهُ أَعْلَمُ بِمَا يُوعُونَ </div><p>(And Allah knows best what they gather,) Mujahid and Qatadah both said, "What they conceal in their chests."</p><div class="text_uthmani arabic">فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ </div><p>(So, announce to them a painful torment.) meaning, `inform them, O Muhammad, that Allah has prepared for them a painful torment.' Then Allah says,</p><div class="text_uthmani arabic">إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ</div><p>(Save those who believe and do righteous good deeds,) This is a clear exception meaning, `but those who believe.' This refers to those who believe in their hearts. Then the statement, "and do righteous good deeds," is referring to that which they do with their limbs.</p><div class="text_uthmani arabic">لَهُمْ أَجْرٌ</div><p>(for them is a reward) meaning, in the abode of the Hereafter.</p><div class="text_uthmani arabic">غَيْرُ مَمْنُونٍ</div><p>(that will never come to an end.) Ibn `Abbas said, "Without being decreased." Mujahid and Ad-Dahhak both said, "Without measure." The result of their statements is that it (the reward) is without end. This is as Allah says,</p><div class="text_uthmani arabic">عَطَآءً غَيْرَ مَجْذُوذٍ</div><p>(A gift without an end.) (11:108) As-Suddi said, "Some of them have said that this means without end and without decrease." This is the end of the Tafsir of Surat Al-Inshiqaq. All praise and thanks are due to Allah, and He is the giver of success and freedom from error.</p>

Swearing by the Various Stages of Man's JourneyIt has been reported from `Ali, Ibn `Abbas, `Ubadah bin As-Samit, Abu Hurayrah, Shaddad bin Aws, Ibn `Umar, Muhammad bin `Ali bin Al-Husayn, Makhul, Bakr bin `Abdullah Al-Muzani, Bukayr bin Al-Ashaj, Malik, Ibn Abi Dhi'b, and `Abdul-`Aziz bin Abi Salamah Al-Majishun, they all said, "Ash-Shafaq is the redness (in the sky).`Abdur-Razzaq recorded from Abu Hurayrah that he said, "Ash-Shafaq is the whiteness." So Ash-Shafaq is the redness of the horizon, either before sunset, as Mujahid said or after sunset, as is well known with the scholars of the Arabic Language. Al-Khalil bin Ahmad said, "Ash-Shafaq is the redness that appears from the setting of sun until the time of the last `Isha' (when it is completely dark). When that redness goes away, it is said, `Ash-Shafaq has disappeared."' Al-Jawhari said, "Ash-Shafaq is the remaining light of the sun and its redness at the beginning of the night until it is close to actual nighttime (darkness)." `Ikrimah made a similar statement when he said, "Ash-Shafaq is that what is between Al-Maghrib and Al-`Isha'." In the Sahih of Muslim, it is recorded from `Abdullah bin `Amr that the Messenger of Allah said,«وَقْتُ الْمَغْرِبِ مَا لَمْ يَغِبِ الشَّفَق»(The time of Al-Maghrib is as long as Ash-Shafaq has not disappeared.)" In all of this, there is a proof that Ash-Shafaq is as Al-Jawhari and Al-Khalil have said. Ibn `Abbas, Mujahid, Al-Hasan and Qatadah, all said that,وَمَا وَسَقَ(and what it Wasaqa) means "What it gathers." Qatadah said, "The stars and animals it gathers." `Ikrimah said,وَالَّيْلِ وَمَا وَسَقَ (And by the night and what it Wasaqa,) "What it drives into due to its darkness, because when it is nighttime everything goes to its home." Concerning Allah's statement,وَالْقَمَرِ إِذَا اتَّسَقَ (And by the moon when it Ittasaqa.) Ibn `Abbas said, "When it comes together and becomes complete." Al-Hasan said, "When it comes together and becomes full." Qatadah said, "When it completes its cycle." These statements refer to its light when it is completed and becomes full, as the idea was initiated with "The night and what it gathers." Allah said,لَتَرْكَبُنَّ طَبَقاً عَن طَبقٍ (You shall certainly travel from stage to stage.) Al-Bukhari recorded from Mujahid that Ibn `Abbas said,لَتَرْكَبُنَّ طَبَقاً عَن طَبقٍ (You shall certainly travel from stage to stage.) "Stage after stage. Your Prophet has said this." Al-Bukhari recorded this statement with this wording. `Ikrimah said,طَبَقاً عَن طَبقٍ(From stage to stage.) "Stage after stage. Weaned after he was breast feeding, and an old man after he was a young man." Al-Hasan Al-Basri said,طَبَقاً عَن طَبقٍ(From stage to stage.) "Stage after stage. Ease after difficulty, difficulty after ease, wealth after poverty, poverty after wealth, health after sickness, and sickness after health."The Disapproval of Their Lack of Faith, giving Them Tidings of the Torment, that the Ultimate PleaslAllah said,فَمَا لَهُمْ لاَ يُؤْمِنُونَ - وَإِذَا قُرِىءَ عَلَيْهِمُ الْقُرْءَانُ لاَ يَسْجُدُونَ (What is the matter with them, that they believe not And when the Qur'an is recited to them, they fall not prostrate.) meaning, what prevents them from believing in Allah, His Messenger and the Last Day, and what is wrong with them that when Allah's Ayat and His Words are recited to them they do not prostrate due to awe, respect and reverence Concerning Allah's statement,بَلِ الَّذِينَ كَفَرُواْ يُكَذِّبُونَ (Nay, those who disbelieve deny.) meaning, from their mannerism is rejection, obstinacy, and opposition to the truth.وَاللَّهُ أَعْلَمُ بِمَا يُوعُونَ (And Allah knows best what they gather,) Mujahid and Qatadah both said, "What they conceal in their chests."فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ (So, announce to them a painful torment.) meaning, `inform them, O Muhammad, that Allah has prepared for them a painful torment.' Then Allah says,إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ(Save those who believe and do righteous good deeds,) This is a clear exception meaning, `but those who believe.' This refers to those who believe in their hearts. Then the statement, "and do righteous good deeds," is referring to that which they do with their limbs.لَهُمْ أَجْرٌ(for them is a reward) meaning, in the abode of the Hereafter.غَيْرُ مَمْنُونٍ(that will never come to an end.) Ibn `Abbas said, "Without being decreased." Mujahid and Ad-Dahhak both said, "Without measure." The result of their statements is that it (the reward) is without end. This is as Allah says,عَطَآءً غَيْرَ مَجْذُوذٍ(A gift without an end.) (11:108) As-Suddi said, "Some of them have said that this means without end and without decrease." This is the end of the Tafsir of Surat Al-Inshiqaq. All praise and thanks are due to Allah, and He is the giver of success and freedom from error.

وَٱلَّيْلِ وَمَا وَسَقَ