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So God will protect them from the evil of that day, and grant them happiness and joy,

So Allah saved them from the evil of that day, and gave them freshness and joy.

So God has guarded them from the evil of that day, and has procured them radiancy and gladness,

And so, God will preserve them from the woes of that Day, and will bestow on them brightness and joy,

Wherefore Allah shall preserve them from the evil of that Day, and shall cause them to meet brightness and joy.

So Allah saved them from the evil of that Day, and gave them Nadratan (a light of beauty) and joy.

So God will protect them from the ills of that Day, and will grant them radiance and joy.

So Allah shall guard them against the woe of that Day, and will procure them freshness and joy,

So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy.

Therefor Allah hath warded off from them the evil of that day, and hath made them find brightness and joy;

So Allah saved them from that day’s ills and graced them with freshness [on this faces] and joy [in their hearts].

So Allah will save them from the evil of that Day and has secured for them radiance and joyfulness,

So Allah will protect them from the evil of that Day and give them radiance and happiness

God will certainly rescue them from the terror of that day and will meet them with joy and pleasure.

Therefore Allah win guard them from the evil of that day and cause them to meet with ease and happiness;

Fawaq<u>a</u>humu All<u>a</u>hu sharra <u>tha</u>lika alyawmi walaqq<u>a</u>hum na<u>d</u>ratan wasuroor<u>a</u><b>n</b>

Therefore, God will ward off from them the woes of that Day, and make them find brightness and joy,

But Allah will deliver them from the evil of that Day, and will shed over them a Light of Beauty and (blissful) Joy.

فَوَقَىٰهُمُ ٱللَّهُ شَرَّ ذَٰلِكَ ٱلْيَوْمِ وَلَقَّىٰهُمْ نَضْرَةً وَسُرُورًا

So Allah will protect them through His grace from the harm of that great day, and will give them beauty and light on their faces in their honour, together with placing happiness in their hearts.

So Allah will protect them through His grace from the harm of that great day, and will give them beauty and light on their faces in their honour, together with placing happiness in their hearts.

And reward them for their perseverence Paradise and silken robes,

And gave them Paradise and silk clothes, as a reward for their patience.

and recompensed them for their patience with a Garden, and silk;

and will reward them for all their patience in adversity with a garden [of bliss] and with [garments of] silk.

And shall recompense them for that which they patiently bare with a Garden and silken garment.

And their recompense shall be Paradise, and silken garments, because they were patient.

And will reward them for their patience with a Garden and silk.

and will reward them for their steadfastness with Paradise and robes of silk.

And their recompense shall be Paradise, and silken garments, because they were patient.

And hath awarded them for all that they endured, a Garden and silk attire;

He rewarded them for their patience with a garden and [garments of] silk,

and recompense them for their patience with a Garden, and robes of silk.

And will reward them for what they patiently endured [with] a garden [in Paradise] and silk [garments].

For their patience, He will reward them with Paradise and silk.

And reward them, because they were patient, with garden and silk,

Wajaz<u>a</u>hum bim<u>a</u> <u>s</u>abaroo jannatan wa<u>h</u>areer<u>a</u><b>n</b>

and their reward for being patient will be a Garden and silk [clothing].

And because they were patient and constant, He will reward them with a Garden and (garments of) silk.

وَجَزَىٰهُم بِمَا صَبَرُوا۟ جَنَّةً وَحَرِيرًا

And Allah will reward them due to their endurance upon acts of obedience, patience upon the decrees of Allah, and resolve from committing sins, with a Paradise in which they shall live in luxury, wearing clothes made of silk.

And Allah will reward them due to their endurance upon acts of obedience, patience upon the decrees of Allah, and resolve from committing sins, with a Paradise in which they shall live in luxury, wearing clothes made of silk.

Where they will recline on couches feeling neither heat of the sun nor intense cold.

Reclining in it, upon thrones; they will not see the hot sunshine in it, nor the bitter cold.

therein they shall recline upon couches, therein they shall see neither sun nor bitter cold;

In that [garden] they will on couches recline, and will know therein neither [burning] sun nor cold severe,

Reclining therein upon couches, they shall behold therein neither sun nor hurting cold.

Reclining therein on raised thrones, they will see there neither the excessive heat of the sun, nor the excessive bitter cold, (as in Paradise there is no sun and no moon).

Reclining therein on the thrones; experiencing therein neither sun, nor frost.

There they will recline on elevated couches and will be subjected neither to the burning heat of the sun nor to bitter cold.

Reclining therein on raised couches, they will see there neither the excessive heat, nor the excessive cold.

Reclining therein upon couches, they will find there neither (heat of) a sun nor bitter cold.

reclining therein on couches, without facing any [scorching] sun, or [biting] cold.

Reclining there upon couches, they shall see neither the sun nor the moon.

[They will be] reclining therein on adorned couches. They will not see therein any [burning] sun or [freezing] cold.

They will recline therein on couches and they will find neither excessive heat nor cold.

Reclining therein on raised couches, they shall find therein neither (the severe heat of) the sun nor intense cold.

Muttakieena feeh<u>a</u> AAal<u>a</u> alar<u>a</u>iki l<u>a</u> yarawna feeh<u>a</u> shamsan wal<u>a</u> zamhareer<u>a</u><b>n</b>

Reclining upon couches, they will find therein neither the heat of the sun nor bitter, biting cold,

Reclining in the (Garden) on raised thrones, they will see there neither the sun's (excessive heat) nor (the moon's) excessive cold.

مُّتَّكِـِٔينَ فِيهَا عَلَى ٱلْأَرَآئِكِ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا

They will be reclining in it on decorated couches. They will not see in this Paradise a sun to be inconvenienced by its rays, nor will they experience extreme cold; rather they will be in constant shade, without extreme heat or cold.

They will be reclining in it on decorated couches. They will not see in this Paradise a sun to be inconvenienced by its rays, nor will they experience extreme cold; rather they will be in constant shade, without extreme heat or cold.

<h2 class="title">The raised Couches and the lack of Heat and Cold</h2><p>Allah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says,</p><div class="text_uthmani arabic">مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ</div><p>(Reclining therein on raised couches.) This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement,</p><div class="text_uthmani arabic">لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً</div><p>(they will see there neither the excessive heat, nor the excessive bitter cold.) meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed.</p><h2 class="title">The Shade and Fruit Clusters will be near</h2><div class="text_uthmani arabic">وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا</div><p>(And the shade thereof is close upon them.) meaning, the branches will be close to them.</p><div class="text_uthmani arabic">وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً</div><p>(And the bunches of fruit thereof will hang low within their reach.) meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah,</p><div class="text_uthmani arabic">وَجَنَى الْجَنَّتَيْنِ دَانٍ</div><p>(And fruits of the two gardens will be near at hand.) (55:54) Allah also says,</p><div class="text_uthmani arabic">قُطُوفُهَا دَانِيَةٌ </div><p>(The fruits in bunches whereof will be low and near at hand.) (69:23) Mujahid said,</p><div class="text_uthmani arabic">وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً</div><p>(And the bunches of fruit thereof will hang low within their reach.) "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement,</p><div class="text_uthmani arabic">تَذْلِيلاً</div><p>(will hang low within their reach). " Qatadah said, "No thorn or distance will repel their hands away from it (the fruit)."</p><h2 class="title">Vessels of Silver and Drinking Cups</h2><p>Allah says,</p><div class="text_uthmani arabic">وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ</div><p>(And among them will be passed round vessels of silver and cups of crystal) meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says,</p><div class="text_uthmani arabic">قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ</div><p>((Qawarir) Crystal-clear, made of silver.) Ibn `Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It (Qawarir) is the whiteness of silver in the transparency of glass." Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them (as if they are glass). This is among the things of which there is nothing like in this world. Allah said,</p><div class="text_uthmani arabic">قَدَّرُوهَا تَقْدِيراً</div><p>(They will determine the measure thereof.) meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, `Abdullah bin `Ubayd bin `Umayr, Ash-Sha`bi and Ibn Zayd. This was stated by Ibn Jarir and others. This is the most excellent provision, distinction and honor.</p><h2 class="title">The Ginger Drink and the Drink of Salsabil</h2><p>Allah says,</p><div class="text_uthmani arabic">وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً </div><p>(And they will be given to drink there of a cup mixed with Zanjabil (ginger),) meaning, they -- the righteous -- will also be given a drink from these cups.</p><div class="text_uthmani arabic">كَأْساً</div><p>(a cup) meaning, a drink of wine.</p><div class="text_uthmani arabic">كَانَ مِزَاجُهَا زَنجَبِيلاً</div><p>(mixed with Zanjabil (ginger),) So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said. The statement of Allah has already preceded which says,</p><div class="text_uthmani arabic">عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ</div><p>(A spring wherefrom the servants of Allah will drink.) (76:6) And here Allah says,</p><div class="text_uthmani arabic">عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً </div><p>(A spring there, called Salsabil.) `Ikrimah said, "It (Salsabil) is the name of a spring in Paradise." Mujahid said, "It is called this due to its continuous flowing and the severity of its current."</p><h2 class="title">The Boys and Servants</h2><p>Allah says,</p><div class="text_uthmani arabic">وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً </div><p>(And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.) meaning, young boys from the boys of Paradise will go around serving the people of Paradise.</p><div class="text_uthmani arabic">مُّخَلَّدُونَ</div><p>(everlasting youth.) meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement,</p><div class="text_uthmani arabic">إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً</div><p>(If you see them, you would think them scattered pearls.) meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says,</p><div class="text_uthmani arabic">وَإِذَا رَأَيْتَ</div><p>(And when you look) meaning, `when you see it, O Muhammad.'</p><div class="text_uthmani arabic">ثُمَّ</div><p>(there) meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains.</p><div class="text_uthmani arabic">رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً</div><p>(You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise,</p><div class="text_uthmani arabic">«إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا»</div><p>(verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah , nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains.</p><div class="text_uthmani arabic">رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً</div><p>(You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise,</p><div class="text_uthmani arabic">«إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا»</div><p>(verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah</p><p>Allah says,</p><div class="text_uthmani arabic">عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ</div><p>(Their garments will be of fine green silk, and Istabraq.) meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq (velvet), from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing.</p><div class="text_uthmani arabic">وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ</div><p>(They will be adorned with bracelets of silver,) This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says,</p><div class="text_uthmani arabic">يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ</div><p>(Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (22:23) After Allah mentions the outward beautification with silk and ornaments, He then says,</p><div class="text_uthmani arabic">وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً</div><p>(and their Lord will give them a purifying drink.) meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, `Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty." Allah then says,</p><div class="text_uthmani arabic">إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً </div><p>(Verily, this is a reward for you, and your endeavor has been accepted.) meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says,</p><div class="text_uthmani arabic">كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ </div><p>(Eat and drink at ease for that which you have sent forth before you in days past!) (69:24) Allah also says,</p><div class="text_uthmani arabic">وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ</div><p>(And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do.") (7:43) Then Allah says,</p><div class="text_uthmani arabic">وَكَانَ سَعْيُكُم مَّشْكُوراً</div><p>(and your endeavor has been accepted) mean- ing, `Allah the Exalted will reward you for a small amount (of deeds) with a large amount (of reward).'</p>

The raised Couches and the lack of Heat and ColdAllah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says,مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ(Reclining therein on raised couches.) This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement,لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً(they will see there neither the excessive heat, nor the excessive bitter cold.) meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed.The Shade and Fruit Clusters will be nearوَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا(And the shade thereof is close upon them.) meaning, the branches will be close to them.وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً(And the bunches of fruit thereof will hang low within their reach.) meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah,وَجَنَى الْجَنَّتَيْنِ دَانٍ(And fruits of the two gardens will be near at hand.) (55:54) Allah also says,قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) (69:23) Mujahid said,وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً(And the bunches of fruit thereof will hang low within their reach.) "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement,تَذْلِيلاً(will hang low within their reach). " Qatadah said, "No thorn or distance will repel their hands away from it (the fruit)."Vessels of Silver and Drinking CupsAllah says,وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ(And among them will be passed round vessels of silver and cups of crystal) meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says,قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ((Qawarir) Crystal-clear, made of silver.) Ibn `Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It (Qawarir) is the whiteness of silver in the transparency of glass." Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them (as if they are glass). This is among the things of which there is nothing like in this world. Allah said,قَدَّرُوهَا تَقْدِيراً(They will determine the measure thereof.) meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, `Abdullah bin `Ubayd bin `Umayr, Ash-Sha`bi and Ibn Zayd. This was stated by Ibn Jarir and others. This is the most excellent provision, distinction and honor.The Ginger Drink and the Drink of SalsabilAllah says,وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً (And they will be given to drink there of a cup mixed with Zanjabil (ginger),) meaning, they -- the righteous -- will also be given a drink from these cups.كَأْساً(a cup) meaning, a drink of wine.كَانَ مِزَاجُهَا زَنجَبِيلاً(mixed with Zanjabil (ginger),) So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said. The statement of Allah has already preceded which says,عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ(A spring wherefrom the servants of Allah will drink.) (76:6) And here Allah says,عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً (A spring there, called Salsabil.) `Ikrimah said, "It (Salsabil) is the name of a spring in Paradise." Mujahid said, "It is called this due to its continuous flowing and the severity of its current."The Boys and ServantsAllah says,وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.) meaning, young boys from the boys of Paradise will go around serving the people of Paradise.مُّخَلَّدُونَ(everlasting youth.) meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement,إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً(If you see them, you would think them scattered pearls.) meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says,وَإِذَا رَأَيْتَ(And when you look) meaning, `when you see it, O Muhammad.'ثُمَّ(there) meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains.رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً(You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise,«إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا»(verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah , nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains.رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً(You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise,«إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا»(verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by AllahAllah says,عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ(Their garments will be of fine green silk, and Istabraq.) meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq (velvet), from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing.وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ(They will be adorned with bracelets of silver,) This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says,يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ(Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (22:23) After Allah mentions the outward beautification with silk and ornaments, He then says,وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً(and their Lord will give them a purifying drink.) meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, `Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty." Allah then says,إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً (Verily, this is a reward for you, and your endeavor has been accepted.) meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says,كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent forth before you in days past!) (69:24) Allah also says,وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ(And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do.") (7:43) Then Allah says,وَكَانَ سَعْيُكُم مَّشْكُوراً(and your endeavor has been accepted) mean- ing, `Allah the Exalted will reward you for a small amount (of deeds) with a large amount (of reward).'

The shadows will bend over them, and low will hang the clusters of grapes.

And its shade will cover them, and its fruit clusters brought down low for them.

near them shall be its shades, and its clusters hung meekly down,

since its [blissful] shades will come down low over them, and low will hang down its clusters of fruit, most easy to reach.

And close upon them will be the shades thereof, and low will hang the clusters thereof greatly.

And the shade thereof is close upon them, and the bunches of fruit thereof will hang low within their reach.

Its shade hovering over them, and its fruit brought low within reach.

The shades of Paradise will bend over them, and its fruits will be brought within their easy reach;

And the shade thereof is close upon them, and the bunches of fruit thereof will hang low within their reach.

The shade thereof is close upon them and the clustered fruits thereof bow down.

Its shades will be close over them and its clusters [of fruits] will be hanging low.

Near them shall be its shades with its clusters hung gently down,

And near above them are its shades, and its [fruit] to be picked will be lowered in compliance.

The shades of the garden will be closely spread over them and it will be easy for them to reach the fruits.

And close down upon them (shall be) its shadows, and its fruits shall be made near (to them), being easy to reach.

Wad<u>a</u>niyatan AAalayhim <i><u>th</u></i>il<u>a</u>luh<u>a</u> wa<u>th</u>ullilat qu<u>t</u>oofuh<u>a</u> ta<u>th</u>leel<u>a</u><b>n</b>

the shading branches of trees will come down low over them, and their clusters of fruit, will hang down where they are the easiest to reach.

And the shades of the (Garden) will come low over them, and the bunches (of fruit), there, will hang low in humility.

وَدَانِيَةً عَلَيْهِمْ ظِلَٰلُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا

Its shade will be near to them, and its fruits will be made subservient to whoever eats them, making them easy to access and eat, such that a person lying down, sitting or standing will be able to eat them.

Its shade will be near to them, and its fruits will be made subservient to whoever eats them, making them easy to access and eat, such that a person lying down, sitting or standing will be able to eat them.

Passed round will be silver flagons and goblets made of glass,

Rounds of silver cups and silver beakers, looking like glass, will be presented upon them.

and there shall be passed around them vessels of silver, and goblets of crystal,

And they will be waited upon with vessels of silver and goblets that will [seem to] be crystal –

And brought round amongst them will be vessels of silver and also goblets of glass.

And amongst them will be passed round vessels of silver and cups of crystal,

Passing around them are vessels of silver, and cups of crystal.

and there shall be passed around them vessels of silver and goblets of crystal,

And among them will be passed round vessels of silver and cups of crystal --

Goblets of silver are brought round for them, and beakers (as) of glass

They will be served around with vessels of silver and goblets of crystal

and passed around them shall be silver vessels, and crystal goblets,

And there will be circulated among them vessels of silver and cups having been [created] clear [as glass],

They will be served with silver dishes and crystal clear goblets.

And there shall be made to go round about them vessels of silver and goblets which are of glass,

Wayu<u>ta</u>fu AAalayhim bi<u>a</u>niyatin min fi<u>dd</u>atin waakw<u>a</u>bin k<u>a</u>nat qaw<u>a</u>reer<u>a</u>

Vessels of silver and goblets of pure crystal will be passed round among them

And amongst them will be passed round vessels of silver and goblets of crystal,-

وَيُطَافُ عَلَيْهِم بِـَٔانِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا۠

Servants will roam around them with silver utensils and clear glasses whenever they intend to drink.

Servants will roam around them with silver utensils and clear glasses whenever they intend to drink.

And crystal clear bottles of silver, of which they will determine the measure themselves.

Glass made from silver, which the servers have filled up to the measure.

crystal of silver that they have measured -- very exactly.

crystal-like, [but] of silver - the measure whereof they alone will determine.

Godblets of silver, they shall have filled them to exact measure.

Crystal-clear, made of silver. They will determine the measure thereof according to their wishes.

Crystal of silver—they measured them exactly.

goblets bright as crystal but made of silver, filled to exact measure.

(Qawarir) Crystal-clear, made of silver. They will determine the measure thereof.

(Bright as) glass but (made) of silver, which they (themselves) have measured to the measure (of their deeds).

—crystal of silver— [from] which they will dispense in a precise measure.

goblets of silver that they have precisely measured.

Clear glasses [made] from silver of which they have determined the measure.

Also there will be crystal clear goblets of silver containing the exact measure of drink which they desire.

(Transparent as) glass, made of silver; they have measured them according to a measure.

Qaw<u>a</u>reera min fi<u>dd</u>atin qaddarooh<u>a</u> taqdeer<u>a</u><b>n</b>

and gleaming silver goblets which have been filled to the exact measure,

Crystal-clear, made of silver: they will determine the measure thereof (according to their wishes).

قَوَارِيرَا۟ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا

In their clear colour, they will be like glass, yet they will be made of silver, and they will be measured to perfection: neither bigger or smaller than they intend.

In their clear colour, they will be like glass, yet they will be made of silver, and they will be measured to perfection: neither bigger or smaller than they intend.

<p>قَوَا۩رِيْرَا۟ مِنْ فِضَّةٍ (vessels of silver...76:16). Silver vessels in this world are dense which can never be like glass, and that which is made of glass can never be silver. Thus silver and glass are two contradictory concepts in this world. However, it is a characteristic of Paradise that its glasses will be as bright as silver, and as transparent and sparkling as crystal.</p><p>Sayyidna Ibn ` Abbas said: The blessings given in Paradise have their likes in this world also, except these vessels that are made of silver, but as transparent as a mirror."</p>

قَوَا۩رِيْرَا۟ مِنْ فِضَّةٍ (vessels of silver...76:16). Silver vessels in this world are dense which can never be like glass, and that which is made of glass can never be silver. Thus silver and glass are two contradictory concepts in this world. However, it is a characteristic of Paradise that its glasses will be as bright as silver, and as transparent and sparkling as crystal.Sayyidna Ibn ` Abbas said: The blessings given in Paradise have their likes in this world also, except these vessels that are made of silver, but as transparent as a mirror."

There will they drink a cup flavoured with ginger

And in Paradise they will be given to drink cups, filled with a mixture of ginger.

And therein they shall be given to drink a cup whose mixture is ginger,

And in that [paradise] they will be given to drink of a cup flavoured with ginger,

And therein they shall be given to drink of a cup whereof the admixture will be ginger.

And they will be given to drink there a cup (of wine) mixed with Zanjabil (ginger, etc.),

They will be served therein with a cup whose flavor is Zanjabeel.

Therein they shall be served a cup flavoured with ginger,

And they will be given to drink there of a cup (of wine) mixed with Zanjabil (ginger),

There are they watered with a cup whereof the mixture is of Zanjabil,

They will be served therein with a cup of a drink seasoned with Zanjabeel,

And they shall be given to drink from a cup whose mixture is ginger,

And they will be given to drink a cup [of wine] whose mixture is of ginger

They will drink cups containing (soft flowing) sparkling water

And they shall be made to drink therein a cup the admixture of which shall be ginger,

Wayusqawna feeh<u>a</u> kasan k<u>a</u>na miz<u>a</u>juh<u>a</u> zanjabeel<u>a</u><b>n</b>

and they will be given a cup to drink flavoured with ginger,

And they will be given to drink there of a Cup (of Wine) mixed with Zanjabil,-

وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيلًا

These honoured people will be given a glass of wine to drink, mixed with ginger.

These honoured people will be given a glass of wine to drink, mixed with ginger.

<p>وَيُسْقَوْنَ فِيْهَا كَاْسًا كَانَ مِزَاجُهَا زَنْجَبِيْلًا (And they will be served with a goblet of drink blended with ginger...76:17). The word zanjabil means 'ginger'. The Arabs loved that their drink should be mixed with ginger. Therefore, it is mentioned in the context of Paradise [ so that they are served with drinks flavoured with ginger of paradisiacal quality and splendour ]. Some scholars say that the only thing the blessings of Paradise and the blessings of this world share in common is their name, and they have nothing else in common. Therefore, the 'ginger' of this world cannot be equated with the 'ginger' of Paradise.</p>

وَيُسْقَوْنَ فِيْهَا كَاْسًا كَانَ مِزَاجُهَا زَنْجَبِيْلًا (And they will be served with a goblet of drink blended with ginger...76:17). The word zanjabil means 'ginger'. The Arabs loved that their drink should be mixed with ginger. Therefore, it is mentioned in the context of Paradise [ so that they are served with drinks flavoured with ginger of paradisiacal quality and splendour ]. Some scholars say that the only thing the blessings of Paradise and the blessings of this world share in common is their name, and they have nothing else in common. Therefore, the 'ginger' of this world cannot be equated with the 'ginger' of Paradise.

From a spring by the name of Ever-flowing-Salsabil.

Which is a spring in Paradise called Salsabeel.

therein a fountain whose name is called Salsabil.

[derived from] a source [to be found] therein, whose name is "Seek Thy Way".

From a fountain therein, named Salsabil.

A spring there, called Salsabil.

A spring therein named Salsabeel.

drawn from a spring (in Paradise) called Salsabil.

A spring there, called Salsabil.

(The water of) a spring therein, named Salsabil.

from a spring in it named Salsabeel.

from a fountain called Salsabila.

[From] a fountain within Paradise named Salsabeel.

from a spring named salsabil.

(Of) a fountain therein which is named Salsabil.

AAaynan feeh<u>a</u> tusamm<u>a</u> salsabeel<u>a</u><b>n</b>

from a flowing spring called Salsabil.

A fountain there, called Salsabil.

عَيْنًا فِيهَا تُسَمَّىٰ سَلْسَبِيلًا

They will also drink from a spring in Paradise named Salsabīl.

They will also drink from a spring in Paradise named Salsabīl.

And boys of everlasting youth will go about attending them. Looking at them you would think that they were pearls dispersed.

Immortal youths shall surround them, waiting upon them; when you see them, you would think they are scattered pearls.

Immortal youths shall go about them; when thou seest them, thou supposest them scattered pearls,

And immortal youths will wait upon them: when thou seest them, thou wouldst deem them to be scattered pearls;

And there shall go round Unto them youths ever-young. When thou seest them thou wouldst deem them pearls unstrung.

And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.

Passing among them are eternalized youths. If you see them, you would think them sprinkled pearls.

There boys of everlasting youth shall go about attending them: when you see them, you would think that they are scattered pearls.

And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.

There wait on them immortal youths, whom, when thou seest, thou wouldst take for scattered pearls.

They will be waited upon by immortal youths, whom, were you to see them, you will suppose them to be scattered pearls.

Immortal youths will go about them, when you see them, you would suppose them to be scattered pearls.

There will circulate among them young boys made eternal. When you see them, you would think them [as beautiful as] scattered pearls.

They will be served by immortal youths who look like scattered pearls.

And round about them shall go youths never altering in age; when you see them you will think them to be scattered pearls.

Waya<u>t</u>oofu AAalayhim wild<u>a</u>nun mukhalladoona i<u>tha</u> raaytahum <u>h</u>asibtahum luluan manthoor<u>a</u><b>n</b>

They will be attended by youths who will not age -- when you see them you will think them to be like sprinkled pearls --

And round about them will (serve) youths of perpetual (freshness): If thou seest them, thou wouldst think them scattered Pearls.

وَيَطُوفُ عَلَيْهِمْ وِلْدَٰنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا

And youthful children will roam around them in Paradise. When you see them you will think of them to be scattered pearls, because of the freshness in their faces, their beautiful complexions, their number and their distinction.

And youthful children will roam around them in Paradise. When you see them you will think of them to be scattered pearls, because of the freshness in their faces, their beautiful complexions, their number and their distinction.

When you look around, you will see delights and great dominion.

And when you look towards it, you will see serenity and a great kingdom.

when thou seest them then thou seest bliss and a great kingdom.

and when thou seest [anything that is] there thou wilt see [only] bliss and a realm transcendent

And when thou lookest them thou shalt behold delight and a dominion magnificent.

And when you look there (in Paradise), you will see a delight (that cannot be imagined), and a great dominion.

Wherever you look, you see bliss, and a vast kingdom.

Whitherto you look around, you will see an abundance of bliss and the glories of a great kingdom.

And when you look there (in Paradise), you will see a delight (that cannot be imagined), and a great dominion.

When thou seest, thou wilt see there bliss and high estate.

As you look on, you will see there bliss and a great kingdom.

When you see them, you see bliss, and a great Kingdom.

And when you look there [in Paradise], you will see pleasure and great dominion.

If you were to see it, you would find it to be a great kingdom with great bounty.

And when you see there, you shall see blessings and a great kingdom.

Wai<u>tha</u> raayta thamma raayta naAAeeman wamulkan kabeer<u>a</u><b>n</b>

wherever you look, you will see bliss and a great kingdom:

And when thou lookest, it is there thou wilt see a Bliss and a Realm Magnificent.

وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا

When you see what is in Paradise, you will see undescribable luxury and a magnificent kingdom that is unparalleled.

When you see what is in Paradise, you will see undescribable luxury and a magnificent kingdom that is unparalleled.

On their bodies will be garments of the finest green silk and brocade, and they will be adorned with bracelets of silver; and their Lord will give them a purest draught to drink.

In it they adorn clothes of fine green silk and gold embroidery; and they are given silver bracelets to wear; and their Lord gave them pure wine to drink.

Upon them shall be green garments of silk and brocade; they are adorned with bracelets of silver, and their Lord shall give them to drink a pure draught.

Upon those [blest] will be garments of green silk and brocade; and they will be adorned with bracelets of silver. And their Sustainer will them to drink of a drink most pure.

Upon them shall be garments of fine green silk and of brocades. And adorned they shall be with bracelets of silver: and their Lord shall give them drink a beverage pure.

Their garments will be of fine green silk, and gold embroidery. They will be adorned with bracelets of silver, and their Lord will give them a pure drink.

Upon them are garments of green silk, and satin. And they will be adorned with bracelets of silver. And their Lord will offer them a pure drink.

They [i.e., the virtuous] shall be attired in garments of fine green silk and rich brocade and will be adorned with bracelets of silver. Their Lord will give them a pure wine to drink.

Their garments will be of fine green silk, and Istabraq. They will be adorned with bracelets of silver, and their Lord will give them a purifying drink.

Their raiment will be fine green silk and gold embroidery. Bracelets of silver will they wear. Their Lord will slake their thirst with a pure drink.

Upon them will be cloaks of green silk and brocade and they will be adorned with bracelets of silver. Their Lord will give them to drink a pure drink.

Upon them there will be garments of green silk, rich brocade, and they will be adorned with bracelets of silver. Their Lord will give them a pure beverage to drink.

Upon the inhabitants will be green garments of fine silk and brocade. And they will be adorned with bracelets of silver, and their Lord will give them a purifying drink.

They will have fine green silk and brocade, and they will be decked with bracelets of silver. Their Lord will provide them with a drink of pure wine.

Upon them shall be garments of fine green silk and thick silk interwoven with gold, and they shall be adorned with bracelets of silver, and their Lord shall make them drink a pure drink.

AA<u>a</u>liyahum thiy<u>a</u>bu sundusin khu<u>d</u>run waistabraqun wa<u>h</u>ulloo as<u>a</u>wira min fi<u>dd</u>atin wasaq<u>a</u>hum rabbuhum shar<u>a</u>ban <u>t</u>ahoor<u>a</u><b>n</b>

they will wear green garments of fine silk and rich brocade. They will be adorned with silver bracelets. And their Lord will give them a pure drink.

Upon them will be green Garments of fine silk and heavy brocade, and they will be adorned with Bracelets of silver; and their Lord will give to them to drink of a Wine Pure and Holy.

عَٰلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوٓا۟ أَسَاوِرَ مِن فِضَّةٍ وَسَقَىٰهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

Magnificent green clothes will adorn their upper bodies, made of fine silk and silk brocade. They will also be made to wear silver bracelets, and Allah will give them to drink, a drink free of any spoiling.

Magnificent green clothes will adorn their upper bodies, made of fine silk and silk brocade. They will also be made to wear silver bracelets, and Allah will give them to drink, a drink free of any spoiling.

<p>وَّحُلُّوْٓا اَسَاوِرَ مِنْ فِضَّةٍ ۚ (...And they will be adorned by bracelets of silver...76:21). The asawir is the plural of siwar that refers to a 'bracelet'. It is a piece of jewellery worn around the wrist. This verse speaks of'silver bracelets'. On another occasion [ 22:23], the Qur'an speaks of asawira min dhahab 'gold bracelets'. There is no discrepancy between the two verses, because sometimes the silver bracelets will be worn, and at other times the gold bracelets, or some will wear gold bracelets and others will wear silver bracelets.</p><p>However, a question arises in any case: A bracelet looks good on women, but does not suit men. Why will the men of Paradise wear bracelets? The Answer is that suitability of any piece of jewellery to men or women depends on custom. The style and appeal of jewellery differ from country to country and vary from nation to nation. In some cultures, a piece of jewellery is treated as highly inappropriate for men, and in other cultures it is regarded as highly beautiful and elegant. The Chosros [ Persian kings ] used to wear bracelets around their wrists, and various kinds of jewellery used to be studded on their chest and crown. This was counted as a distinctive feature of their prestige and honour. After the conquest of Persian empire, the treasures that fell into Muslims' hands contained the Persian Emperor's bracelets. Thus the various cultures and nations differ in their taste for jewellery in this very world. The flair and taste for jewellery for men in Paradise cannot be equated with their flair for it in this world.</p>

وَّحُلُّوْٓا اَسَاوِرَ مِنْ فِضَّةٍ ۚ (...And they will be adorned by bracelets of silver...76:21). The asawir is the plural of siwar that refers to a 'bracelet'. It is a piece of jewellery worn around the wrist. This verse speaks of'silver bracelets'. On another occasion [ 22:23], the Qur'an speaks of asawira min dhahab 'gold bracelets'. There is no discrepancy between the two verses, because sometimes the silver bracelets will be worn, and at other times the gold bracelets, or some will wear gold bracelets and others will wear silver bracelets.However, a question arises in any case: A bracelet looks good on women, but does not suit men. Why will the men of Paradise wear bracelets? The Answer is that suitability of any piece of jewellery to men or women depends on custom. The style and appeal of jewellery differ from country to country and vary from nation to nation. In some cultures, a piece of jewellery is treated as highly inappropriate for men, and in other cultures it is regarded as highly beautiful and elegant. The Chosros [ Persian kings ] used to wear bracelets around their wrists, and various kinds of jewellery used to be studded on their chest and crown. This was counted as a distinctive feature of their prestige and honour. After the conquest of Persian empire, the treasures that fell into Muslims' hands contained the Persian Emperor's bracelets. Thus the various cultures and nations differ in their taste for jewellery in this very world. The flair and taste for jewellery for men in Paradise cannot be equated with their flair for it in this world.

"This in truth is your recompense, and acceptance of your endeavours."

It will be said to them, “This is your reward – indeed your efforts have been appreciated.”

Behold, this is a recompense for you, and your striving is thanked.'

[And they will be told:] "Verily, all this is your reward since Your endeavour [in life] has met [God's] goodly acceptance!"

Verily this is for you by way of recompense, and your endeavour hath been accepted.

(And it will be said to them): "Verily, this is a reward for you, and your endeavour has been accepted."

“This is a reward for you. Your efforts are well appreciated.”

Behold, this is your recompense and your endeavour has been appreciated.

(And it will be said to them): "Verily, this is a reward for you, and your endeavor has been accepted."

(And it will be said unto them): Lo! this is a reward for you. Your endeavour (upon earth) hath found acceptance.

[They will be told]: ‘This is your reward, and your efforts have been well-appreciated.’

'See, this is your recompense, your striving is thanked'

[And it will be said], "Indeed, this is for you a reward, and your effort has been appreciated."

This will be their reward and their efforts will be appreciated.

Surely this is a reward for you, and your striving shall be recompensed.

Inna h<u>atha</u> k<u>a</u>na lakum jaz<u>a</u>an wak<u>a</u>na saAAyukum mashkoor<u>a</u><b>n</b>

This is your reward. Your endeavour is fully acknowledged.

"Verily this is a Reward for you, and your Endeavour is accepted and recognised."

إِنَّ هَٰذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُورًا

It will be said to them in their honour: “Indeed, this luxury you have been given is a reward for you for your good deeds; your deeds were acceptable with Allah.”

It will be said to them in their honour: “Indeed, this luxury you have been given is a reward for you for your good deeds; your deeds were acceptable with Allah.”

<p>اِنَّ هٰذَا كَانَ لَكُمْ جَزَاۗءً وَّكَانَ سَعْيُكُمْ مَّشْكُوْرًا ([ It will be said to them,] This is a reward for you, and your effort has been appreciated....76:22). Allah will address the inmates of Paradise once they have entered Paradise, and will announce to them that the amazing bounties are granted to them as a reward for their good deeds they had done in the world, and their deeds have been appreciated by Allah. These expressions will be made to them by way of congratulation. For the people of love, the Divine congratulatory expressions will outweigh all the other blessings of Paradise put together. The congratulatory words are a proof positive of Divine pleasure.</p><p>Having mentioned the general blessings of the inmates of Paradise, special blessings that are conferred on the Holy Prophet are listed. Firstly, the blessing in the form of the revelation of the Qur'an is mentioned. The Holy Prophet is, then, directed that the opponents and obdurate non-believers will obstinately reject the message and persecute him. So, he is to submit patiently to Allah's decision, and he should not obey any sinner or ungrateful person. Secondly, he is commanded to pronounce the name of Allah, and worship Him day and night. Further, he should prostrate before Him, during the night, and pronounce His purity for long times at night. This preoccupation will serve as a remedy for the non-believers' persecution. Towards the conclusion of the passage, the verse shows the reason for the persistence of the obdurate infidels. These ignoramus are intoxicated with the fleeting pleasures of this world, and have neglected the Hereafter, whereas if they had pondered in their own being or existence, they would have recognised and understood their Creator and Maker.</p><p>نَحْنُ خَلَقْنٰهُمْ وَشَدَدْنَآ اَسْرَهُمْ ۚ وَاِذَا شِئْنَا بَدَّلْنَآ اَمْثَالَهُمْ تَبْدِيْلًا (We have created them and have made their joints strong. And whenever We will, We would replace them with others like them, a total replacement. ...76:28)</p><p>Miracles of Nature Respecting Human Joints</p><p>This verse alludes to the fact that even though man's limbs and organs are perpetually in motion, and the wear and tear on them is phenomenal, they continue to function from birth to death. When machines made of iron or steel wear out and require regular servicing to remain functioning for even a short period, man's body, made of soft tissues and muscles, functions for decades and scores of years without maintenance. Let us take the joints of the fingers [ or other joints of the human body ]. They are moved vigorously in different ways in an uncountable number of times. Heavy pressure and force is applied to them for seventy to eighty years [ on an average ], yet the finger joints [ and other joints ] remain intact. It is certainly only Allah Who makes this possible. 'Glorious is Allah, the Best of Creators!'</p><p>Alhamdu1i11ah</p><p>The Commentary on</p><p>Surah Ad-Dahr</p><p>Ends here</p>

اِنَّ هٰذَا كَانَ لَكُمْ جَزَاۗءً وَّكَانَ سَعْيُكُمْ مَّشْكُوْرًا ([ It will be said to them,] This is a reward for you, and your effort has been appreciated....76:22). Allah will address the inmates of Paradise once they have entered Paradise, and will announce to them that the amazing bounties are granted to them as a reward for their good deeds they had done in the world, and their deeds have been appreciated by Allah. These expressions will be made to them by way of congratulation. For the people of love, the Divine congratulatory expressions will outweigh all the other blessings of Paradise put together. The congratulatory words are a proof positive of Divine pleasure.Having mentioned the general blessings of the inmates of Paradise, special blessings that are conferred on the Holy Prophet are listed. Firstly, the blessing in the form of the revelation of the Qur'an is mentioned. The Holy Prophet is, then, directed that the opponents and obdurate non-believers will obstinately reject the message and persecute him. So, he is to submit patiently to Allah's decision, and he should not obey any sinner or ungrateful person. Secondly, he is commanded to pronounce the name of Allah, and worship Him day and night. Further, he should prostrate before Him, during the night, and pronounce His purity for long times at night. This preoccupation will serve as a remedy for the non-believers' persecution. Towards the conclusion of the passage, the verse shows the reason for the persistence of the obdurate infidels. These ignoramus are intoxicated with the fleeting pleasures of this world, and have neglected the Hereafter, whereas if they had pondered in their own being or existence, they would have recognised and understood their Creator and Maker.نَحْنُ خَلَقْنٰهُمْ وَشَدَدْنَآ اَسْرَهُمْ ۚ وَاِذَا شِئْنَا بَدَّلْنَآ اَمْثَالَهُمْ تَبْدِيْلًا (We have created them and have made their joints strong. And whenever We will, We would replace them with others like them, a total replacement. ...76:28)Miracles of Nature Respecting Human JointsThis verse alludes to the fact that even though man's limbs and organs are perpetually in motion, and the wear and tear on them is phenomenal, they continue to function from birth to death. When machines made of iron or steel wear out and require regular servicing to remain functioning for even a short period, man's body, made of soft tissues and muscles, functions for decades and scores of years without maintenance. Let us take the joints of the fingers [ or other joints of the human body ]. They are moved vigorously in different ways in an uncountable number of times. Heavy pressure and force is applied to them for seventy to eighty years [ on an average ], yet the finger joints [ and other joints ] remain intact. It is certainly only Allah Who makes this possible. 'Glorious is Allah, the Best of Creators!'Alhamdu1i11ahThe Commentary onSurah Ad-DahrEnds here

We have revealed the Qur'an to you gradually;

Indeed We have sent down the Qur’an upon you, in stages.

Surely We have sent down the Koran on thee, a sending down;

VERILY, [O believer,] it is We who have bestowed from on high this Qur’an upon thee, step by step - truly a bestowal from on high!

Verily We! it is We Who have revealed Unto thee the Qur'an, a gradual revelation.

Verily! It is We Who have sent down the Quran to you (O Muhammad SAW) by stages.

It is We who sent down the Quran upon you—a gradual revelation.

(O Prophet), indeed We have revealed the Qur'an to you in portions.

Verily, it is We Who have sent down the Qur'an to you by stages.

Lo! We, even We, have revealed unto thee the Qur'an, a revelation;

Indeed We have sent down to you the Quran in a gradual descent.

We have indeed, sent down to you the Koran, a (clear) sending,

Indeed, it is We who have sent down to you, [O Muhammad], the Qur'an progressively.

(Muhammad), We have revealed the Quran to you in gradual steps.

Surely We Ourselves have revealed the Quran to you revealing (it) in portions.

Inn<u>a</u> na<u>h</u>nu nazzaln<u>a</u> AAalayka alqur<u>a</u>na tanzeel<u>a</u><b>n</b>

Truly, it is We who have revealed to you the Quran, a gradual revelation.

It is We Who have sent down the Qur'an to thee by stages.

إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ ٱلْقُرْءَانَ تَنزِيلًا

O Messenger! Indeed, I have revealed the Qur’ān to you in segments; I did not reveal it to you all at once.

O Messenger! Indeed, I have revealed the Qur’ān to you in segments; I did not reveal it to you all at once.

<h2 class="title">Mention of the Qur'an's Revelation and the Command to be Patient and remember Allah</h2><p>Allah reminds His Messenger of how He blessed him by revealing the Magnificent Qur'an to him.</p><div class="text_uthmani arabic">فَاصْبِرْ لِحُكْمِ رَبِّكَ</div><p>(Therefore be patient with constancy to the command of your Lord.,) meaning, `just as you have been honored by what has been revealed to you, then be patient with His decree and decision and know that He will handle your affairs in a good manner.'</p><div class="text_uthmani arabic">وَلاَ تُطِعْ مِنْهُمْ ءَاثِماً أَوْ كَفُوراً</div><p>(And obey neither a sinner (Athim) nor a disbeliever (Kafur) among them.) meaning, `do not obey the disbelievers and the hypocrites if they wish to deter you from what has been revealed to you. Rather convey that which has been revealed to you from your Lord and put your trust in Allah, for verily, Allah will protect you from the people.' The Athim is the sinner in his deeds and the Kafur is the disbeliever in his heart.</p><div class="text_uthmani arabic">وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلاً </div><p>(And remember the Name of your Lord every morning and afternoon.) meaning, at the beginning of the day and at its end.</p><div class="text_uthmani arabic">وَمِنَ الَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلاً طَوِيلاً </div><p>(And during the night, prostrate yourself to Him, and glorify Him a long night through.) This is similar to Allah's statement,</p><div class="text_uthmani arabic">وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا </div><p>(And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer (Tajhajjud) for you. It may be that you Lord will raise you to Maqam Mahmud.) (17:79) Similarly, Allah also says,</p><div class="text_uthmani arabic">يأَيُّهَا الْمُزَّمِّلُ - قُمِ الَّيْلَ إِلاَّ قَلِيلاً - نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلاً - أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْءَانَ تَرْتِيلاً </div><p>(O you wrapped! Stand all night, except a little. Half of it or a little less than that, or a little more. And recite the Qur'an Tartil.) (73:1-4)</p><h2 class="title">The Censure of Love for the World and informing about the Day of the Final Return</h2><p>Allah reprimands the disbelievers and those similar to them who love the world and are devoted and dedicated to it, who put the abode of the Hereafter behind them in disregard. He says;</p><div class="text_uthmani arabic">إِنَّ هَـؤُلاَءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَآءَهُمْ يَوْماً ثَقِيلاً </div><p>(Verily, these love the present life of this world, and put behind them a heavy Day.) meaning, the Day of Judgement. Then Allah says,</p><div class="text_uthmani arabic">نَّحْنُ خَلَقْنَـهُمْ وَشَدَدْنَآ أَسْرَهُمْ</div><p>(It is We Who created them, and We have made them of strong build.) Ibn `Abbas, Mujahid and others have said, "This means their creation."</p><div class="text_uthmani arabic">وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَـلَهُمْ تَبْدِيلاً</div><p>(And when We will, We can replace them with others like them with a complete replacement.) meaning, `when We wish, We will resurrect them on the Day of Judgement and change them, repeating their creation in a new form.' Here the beginning of their creation is a proof for the repetition of their creation. Ibn Zayd and Ibn Jarir both said,</p><div class="text_uthmani arabic">وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَـلَهُمْ تَبْدِيلاً</div><p>(And when We will, We can replace them with others like them with a complete replacement.) "This means, if We wish We can bring another group of people besides them (in their place)." This is like Allah's statement,</p><div class="text_uthmani arabic">إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِـاخَرِينَ وَكَانَ اللَّهُ عَلَى ذلِكَ قَدِيراً </div><p>(If He wills, He can take you away, O people, and bring others. And Allah is capable over that.) (4:133) This is also like His statement,</p><div class="text_uthmani arabic">إِن يَشَأْ يُذْهِبْكُـمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ </div><p>(If He wills, He can remove you and bring a new creation! And for Allah that is not hard or difficult.) (14:19-20)</p><h2 class="title">The Qur'an is a Reminder, and Guidance comes from the Help of Allah</h2><p>Allah then says,</p><div class="text_uthmani arabic">إِنَّ هَـذِهِ تَذْكِرَةٌ</div><p>(Verily, this is an admonition,) meaning, this Surah is a reminder.</p><div class="text_uthmani arabic">فَمَن شَآءَ اتَّخَذَ إِلَى رَبِّهِ سَبِيلاً</div><p>(so whosoever wills, let him take a path to his Lord.) meaning, a path and a way. This means, whoever wishes to be guided by the Qur'an. This is similar to Allah's statement,</p><div class="text_uthmani arabic">وَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُواْ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ</div><p>(And what loss have they if they had believed in Allah and in the Last Day.) (4:39) Then Allah says,</p><div class="text_uthmani arabic">وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ</div><p>(But you cannot will, unless Allah wills.) meaning, no one is able to guide himself, enter into faith or bring about any benefit for himself,</p><div class="text_uthmani arabic">إِلاَّ أَن يَشَآءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً</div><p>(Unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.) meaning, He is Most Knowledgeable of who deserves to be guided. So, He makes guidance easy for him and He predestines for him that which will be a cause for it. However, whoever deserves misguidance, He averts guidance from him. Unto Him belongs the most excellent wisdom and the most irrefutable argument. Thus, He says,</p><div class="text_uthmani arabic">إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً</div><p>(Verily, Allah is Ever All-Knowing, All-Wise.) Then He says,</p><div class="text_uthmani arabic">يُدْخِلُ مَن يَشَآءُ فِى رَحْمَتِهِ وَالظَّـلِمِينَ أَعَدَّ لَهُمْ عَذَاباً أَلِيماً </div><p>(He will admit to His mercy whom He wills and as for the wrongdoers -- He has prepared a painful torment.) meaning, He guides whomever He wishes and He leads astray whomever He wishes. Whoever He guides, there is no one who can lead him astray; and whoever He leads astray, there is no one who can guide him. This is the end of the Tafsir of Surat Al-Insan. And all praise and thanks are due to Allah.</p>

Mention of the Qur'an's Revelation and the Command to be Patient and remember AllahAllah reminds His Messenger of how He blessed him by revealing the Magnificent Qur'an to him.فَاصْبِرْ لِحُكْمِ رَبِّكَ(Therefore be patient with constancy to the command of your Lord.,) meaning, `just as you have been honored by what has been revealed to you, then be patient with His decree and decision and know that He will handle your affairs in a good manner.'وَلاَ تُطِعْ مِنْهُمْ ءَاثِماً أَوْ كَفُوراً(And obey neither a sinner (Athim) nor a disbeliever (Kafur) among them.) meaning, `do not obey the disbelievers and the hypocrites if they wish to deter you from what has been revealed to you. Rather convey that which has been revealed to you from your Lord and put your trust in Allah, for verily, Allah will protect you from the people.' The Athim is the sinner in his deeds and the Kafur is the disbeliever in his heart.وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلاً (And remember the Name of your Lord every morning and afternoon.) meaning, at the beginning of the day and at its end.وَمِنَ الَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلاً طَوِيلاً (And during the night, prostrate yourself to Him, and glorify Him a long night through.) This is similar to Allah's statement,وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا (And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer (Tajhajjud) for you. It may be that you Lord will raise you to Maqam Mahmud.) (17:79) Similarly, Allah also says,يأَيُّهَا الْمُزَّمِّلُ - قُمِ الَّيْلَ إِلاَّ قَلِيلاً - نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلاً - أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْءَانَ تَرْتِيلاً (O you wrapped! Stand all night, except a little. Half of it or a little less than that, or a little more. And recite the Qur'an Tartil.) (73:1-4)The Censure of Love for the World and informing about the Day of the Final ReturnAllah reprimands the disbelievers and those similar to them who love the world and are devoted and dedicated to it, who put the abode of the Hereafter behind them in disregard. He says;إِنَّ هَـؤُلاَءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَآءَهُمْ يَوْماً ثَقِيلاً (Verily, these love the present life of this world, and put behind them a heavy Day.) meaning, the Day of Judgement. Then Allah says,نَّحْنُ خَلَقْنَـهُمْ وَشَدَدْنَآ أَسْرَهُمْ(It is We Who created them, and We have made them of strong build.) Ibn `Abbas, Mujahid and others have said, "This means their creation."وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَـلَهُمْ تَبْدِيلاً(And when We will, We can replace them with others like them with a complete replacement.) meaning, `when We wish, We will resurrect them on the Day of Judgement and change them, repeating their creation in a new form.' Here the beginning of their creation is a proof for the repetition of their creation. Ibn Zayd and Ibn Jarir both said,وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَـلَهُمْ تَبْدِيلاً(And when We will, We can replace them with others like them with a complete replacement.) "This means, if We wish We can bring another group of people besides them (in their place)." This is like Allah's statement,إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِـاخَرِينَ وَكَانَ اللَّهُ عَلَى ذلِكَ قَدِيراً (If He wills, He can take you away, O people, and bring others. And Allah is capable over that.) (4:133) This is also like His statement,إِن يَشَأْ يُذْهِبْكُـمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ (If He wills, He can remove you and bring a new creation! And for Allah that is not hard or difficult.) (14:19-20)The Qur'an is a Reminder, and Guidance comes from the Help of AllahAllah then says,إِنَّ هَـذِهِ تَذْكِرَةٌ(Verily, this is an admonition,) meaning, this Surah is a reminder.فَمَن شَآءَ اتَّخَذَ إِلَى رَبِّهِ سَبِيلاً(so whosoever wills, let him take a path to his Lord.) meaning, a path and a way. This means, whoever wishes to be guided by the Qur'an. This is similar to Allah's statement,وَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُواْ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ(And what loss have they if they had believed in Allah and in the Last Day.) (4:39) Then Allah says,وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ(But you cannot will, unless Allah wills.) meaning, no one is able to guide himself, enter into faith or bring about any benefit for himself,إِلاَّ أَن يَشَآءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً(Unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.) meaning, He is Most Knowledgeable of who deserves to be guided. So, He makes guidance easy for him and He predestines for him that which will be a cause for it. However, whoever deserves misguidance, He averts guidance from him. Unto Him belongs the most excellent wisdom and the most irrefutable argument. Thus, He says,إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً(Verily, Allah is Ever All-Knowing, All-Wise.) Then He says,يُدْخِلُ مَن يَشَآءُ فِى رَحْمَتِهِ وَالظَّـلِمِينَ أَعَدَّ لَهُمْ عَذَاباً أَلِيماً (He will admit to His mercy whom He wills and as for the wrongdoers -- He has prepared a painful torment.) meaning, He guides whomever He wishes and He leads astray whomever He wishes. Whoever He guides, there is no one who can lead him astray; and whoever He leads astray, there is no one who can guide him. This is the end of the Tafsir of Surat Al-Insan. And all praise and thanks are due to Allah.

So wait for your Lord's command, and do not follow any sinner or disbeliever among them.

Therefore stay patient upon your Lord’s command, and do not listen to any of the sinners or ingrates among them.

so be thou patient under the judgment of thy Lord, and obey not one of them, sinner or unbeliever.

Await, then, in all patience thy Sustainer's judgment, and pay no heed to any of them, who is a wilful sinner or an ingrate;

Wherefore persevere thou with the commandment of thy Lord, and obey not thou of them, any sinner or ingrate.

Therefore be patient (O Muhammad SAW) and submit to the Command of your Lord (Allah, by doing your duty to Him and by conveying His Message to mankind), and obey neither a sinner nor a disbeliever among them.

So be patient for the decision of your Lord, and do not obey the sinner or the blasphemer among them.

So persevere with the command of your Lord and do not pay any heed to the wicked and the unbelieving,

Therefore be patient with constancy to the command of your Lord, and obey neither a sinner nor a disbeliever among them.

So submit patiently to thy Lord's command, and obey not of them any guilty one or disbeliever.

So submit patiently to the judgement of your Lord and do not obey any sinner or ingrate from among them,

therefore be patient under the Judgement of your Lord, and do not obey either the sinner or the unbeliever.

So be patient for the decision of your Lord and do not obey from among them a sinner or ungrateful [disbeliever].

So wait patiently for the command of your Lord and do not yield to any sinful or disbelieving person among them (people).

Therefore wait patiently for the command of your Lord, and obey not from among them a sinner or an ungrateful one.

Fa<b>i</b><u>s</u>bir li<u>h</u>ukmi rabbika wal<u>a</u> tu<u>t</u>iAA minhum <u>a</u>thiman aw kafoor<u>a</u><b>n</b>

So wait patiently for the command of your Lord, and do not yield to anyone among them who is sinful or ungrateful;

Therefore be patient with constancy to the Command of thy Lord, and hearken not to the sinner or the ingrate among them.

فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ ءَاثِمًا أَوْ كَفُورًا

So be patient over what Allah decrees or legislates, and do not follow the sinner in the sin he calls towards, nor the disbeliever in the disbelief he invites towards.

So be patient over what Allah decrees or legislates, and do not follow the sinner in the sin he calls towards, nor the disbeliever in the disbelief he invites towards.

Meditate upon the name of your Lord morning and evening;

And remember the name of your Lord morning and evening.

And remember the Name of thy Lord at dawn and in the evening

and bear in mind thy Sustainer's name at morn and evening

And remember thou the name of thy Lord in the morning and in the evening.

And remember the Name of your Lord every morning and afternoon [i.e. offering of the Morning (Fajr), Zuhr, and 'Asr prayers].

And mention the Name of your Lord, morning and evening.

and remember the name of your Lord, morning and evening;

And remember the Name of your Lord every morning and afternoon.

Remember the name of thy Lord at morn and evening.

and celebrate the Name of your Lord morning and evening,

And, remember the Name of your Lord at the dawn and in the evening;

And mention the name of your Lord [in prayer] morning and evening

Mention the Name of your Lord, mornings and evenings.

And glorify the name of your Lord morning and evening.

Wa<b>o</b><u>th</u>kuri isma rabbika bukratan waa<u>s</u>eel<u>a</u><b>n</b>

and glorify your Lord morning and evening;

And celebrate the name of thy Lord morning and evening,

وَٱذْكُرِ ٱسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا

And remember your Lord by performing the Fajr prayer at the starting of the day, and the Ẓuhr and ‘Aṣr prayers at its end.

And remember your Lord by performing the Fajr prayer at the starting of the day, and the Ẓuhr and ‘Aṣr prayers at its end.

And bow in homage part of the night, and glorify Him far into the night.

And prostrate for Him in a part of the night, and proclaim His purity into the long night.

and part of the night; bow down before Him and magnify Him through the long night.

and during some of the night, and prostrate thyself before Him, and extol His limitless glory throughout the long night.

And during the night - worship Him; and hallow Him the livelong night.

And during night, prostrate yourself to Him (i.e. the offering of Maghrib and 'Isha' prayers), and glorify Him a long night through (i.e. Tahajjud prayer).

And for part of the night, prostrate yourself to Him, and glorify Him long into the night.

and prostrate yourself before Him at night, and extol His Glory during the long watches of the night.

And during the night, prostrate yourself to Him, and glorify Him a long night through.

And worship Him (a portion) of the night. And glorify Him through the livelong night.

and worship Him for a watch of the night and glorify Him the night long.

and in the night prostrate to Him; and exalt Him for a long night.

And during the night prostrate to Him and exalt Him a long [part of the] night.

Prostrate before Him and glorify Him extensively during the night.

And during part of the night adore Him, and give glory to Him (a) long (part of the) night.

Wamina allayli fa<b>o</b>sjud lahu wasabbi<u>h</u>hu laylan <u>t</u>aweel<u>a</u><b>n</b>

and during the night prostrate ourself before Him, and extol His glory for a long part of the night.

And part of the night, prostrate thyself to Him; and glorify Him a long night through.

وَمِنَ ٱلَّيْلِ فَٱسْجُدْ لَهُۥ وَسَبِّحْهُ لَيْلًا طَوِيلًا

And remember Him by performing the two prayers of the night: The Maghrib and ‘Ishā prayers, together with performing Tahajjud after them.

And remember Him by performing the two prayers of the night: The Maghrib and ‘Ishā prayers, together with performing Tahajjud after them.

Surely men love what hastes away and forget the grievous day (ahead).

Indeed these people love what they have, the fleeting one, and have forsaken the immensely important day behind them.

Surely these men love the hasty world, and leave be behind them a heavy day.

Behold, they [who are unmindful of God] love this fleeting life, and leave behind them [all thought of] a grief-laden Day.

Verily those love the Herein, and leave in front of them a heavy day.

Verily! These (disbelievers) love the present life of this world, and put behind them a heavy Day (that will be hard).

As for these: they love the fleeting life, and leave behind a Heavy Day.

Verily they love (the good of this world) that is hastily obtainable and are oblivious of the burdensome Day ahead of them.

Verily, these love the present life of this world, and put behind them a heavy Day.

Lo! these love fleeting life, and put behind them (the remembrance of) a grievous day.

Indeed they love this transitory life, and disregard a heavy day that is ahead of them.

Indeed, these love the hasty life, and are heedless and leave behind them a heavy Day.

Indeed, these [disbelievers] love the immediate and leave behind them a grave Day.

These people (disbelievers) love the worldly life and neglect the terrifying day which will come.

Surely these love the transitory and neglect a grievous day before them.

Inna h<u>a</u>ol<u>a</u>i yu<u>h</u>ibboona alAA<u>a</u>jilata waya<u>th</u>aroona war<u>a</u>ahum yawman thaqeel<u>a</u><b>n</b>

Those people [who are unmindful of God] aspire for immediate gains, and put behind them a Heavy Day.

As to these, they love the fleeting life, and put away behind them a Day (that will be) hard.

إِنَّ هَٰٓؤُلَآءِ يُحِبُّونَ ٱلْعَاجِلَةَ وَيَذَرُونَ وَرَآءَهُمْ يَوْمًا ثَقِيلًا

Indeed, these idolaters love the worldly life and are greedy for it, leaving behind them the Day of Judgement which is a burdensome day due to the difficulties and tests in it.

Indeed, these idolaters love the worldly life and are greedy for it, leaving behind them the Day of Judgement which is a burdensome day due to the difficulties and tests in it.

We created them and fixed their bones and joints; and We could replace them when We like with others like them.

It is We Who created them, and strengthened their skeleton; and We can replace them with others like them, whenever We will.

We created them, and We strengthened their joints; and, when We will, We shall exchange their likes.

[They will not admit to themselves that] it We who have created them and strengthened their make - and [that] if it be Our will We can replace them entirely with others of their kind.

It it We Who creared them and made them firm of make. And whenever We list, We can replace them with others like Unto them.

It is We Who created them, and We have made them of strong built. And when We will, We can replace them with others like them with a complete replacement.

We created them, and strengthened their frame; and whenever We will, We can replace them with others like them.

We created them and strengthened their joints; and whenever We wish, We can change their faces entirely.

It is We Who created them, and We have made them of strong build. And when We will, We can replace them with others like them with a complete replacement.

We, even We, created them, and strengthened their frame. And when We will, We can replace them, bringing others like them in their stead.

We created them and strengthened their joints, and We will replace them with others like them whenever We like.

We created them, and We strengthened their joints, but, when We will, We shall indeed exchange their likes.

We have created them and strengthened their forms, and when We will, We can change their likenesses with [complete] alteration.

We have created them and have given them strength. Had We wanted, We could have replaced them with another people like them.

We created them and made firm their make, and when We please We will bring in their place the likes of them by a change.

Na<u>h</u>nu khalaqn<u>a</u>hum washadadn<u>a</u> asrahum wai<u>tha</u> shin<u>a</u> baddaln<u>a</u> amth<u>a</u>lahum tabdeel<u>a</u><b>n</b>

It was We who created them and made their constitution strong, but if We wish we can replace them with others like them.

It is We Who created them, and We have made their joints strong; but, when We will, We can substitute the like of them by a complete change.

نَّحْنُ خَلَقْنَٰهُمْ وَشَدَدْنَآ أَسْرَهُمْ وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَٰلَهُمْ تَبْدِيلًا

I have created them and strengthened their creation by giving strength in their joints, limbs etc. And if I wanted to destroy them and replace them with people like them, I would have done so.

I have created them and strengthened their creation by giving strength in their joints, limbs etc. And if I wanted to destroy them and replace them with people like them, I would have done so.

This surely is a reminder: Therefore whosoever desires may take the way to his Lord.

This is indeed an advice; so whoever wishes may take the path towards his Lord.

Surely this is a Reminder; so he who will, takes unto his Lord a way.

VERILY, all this is an admonition: whoever, then, so wills, may unto his Sustainer find a way.

Verily this is an admonition; then whosoever Will, may choose a way Unto his Lord.

Verily! This (Verses of the Quran) is an admonition, so whosoever wills, let him take a Path to his Lord (Allah).

This is a reminder; so whoever wills, let him take a path to his Lord.

Verily this is an Exhortation; so let him who so will take a way to his Lord.

Verily, this is an admonition, so whosoever wills, let him take a path to his Lord.

Lo! this is an Admonishment, that whosoever will may choose a way unto his Lord.

This is indeed a reminder. So let anyone who wishes take the way toward his Lord.

This is indeed a Reminder, so that he who will, takes a path to his Lord.

Indeed, this is a reminder, so he who wills may take to his Lord a way.

This chapter is a reminder. Let those who want, seek guidance from their Lord.

Surely this is a reminder, so whoever pleases takes to his Lord a way.

Inna h<u>ath</u>ihi ta<u>th</u>kiratun faman sh<u>a</u>a ittakha<u>th</u>a il<u>a</u> rabbihi sabeel<u>a</u><b>n</b>

This is a reminder. Let whoever wishes, take the right path to his Lord.

This is an admonition: Whosoever will, let him take a (straight) Path to his Lord.

إِنَّ هَٰذِهِۦ تَذْكِرَةٌ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ سَبِيلًا

Indeed, this Sūrah is a piece of advice and a reminder; whoever wishes to take it as a path to the pleasure of his Lord should do so.

Indeed, this Sūrah is a piece of advice and a reminder; whoever wishes to take it as a path to the pleasure of his Lord should do so.

But you will not desire except as God wills. Verily He is all-knowing and all-wise.

And what will you wish, except if Allah wills; indeed Allah is All Knowing, Wise.

But you will not unless God wills; surely God is ever All-knowing, All-wise.

But you cannot will it unless God wills [to show you that way]: for, behold, God is indeed all-seeing, wise.

And ye will not, unless Allah willeth. Verily Allah is ever Knowing, Wise.'

But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.

Yet you cannot will, unless God wills. God is Knowing and Wise.

But your willing shall be of no avail until Allah Himself so wills. Surely Allah is All-Knowing, Most Wise.

But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.

Yet ye will not, unless Allah willeth. Lo! Allah is Knower, Wise.

But you will not wish unless it is willed by Allah. Indeed Allah is all-knowing, all-wise.

Yet you will not unless Allah wills; surely, Allah is the Knower, the Wise.

And you do not will except that Allah wills. Indeed, Allah is ever Knowing and Wise.

(The virtuous mentioned in this chapter) want only what God wants. God is All-knowing and All-wise.

And you do not please except that Allah please, surely Allah is Knowing, Wise;

Wam<u>a</u> tash<u>a</u>oona ill<u>a</u> an yash<u>a</u>a All<u>a</u>hu inna All<u>a</u>ha k<u>a</u>na AAaleeman <u>h</u>akeem<u>a</u><b>n</b>

But you cannot will it unless God wills [to show you that way] -- God is indeed all-knowing and wise --

But ye will not, except as Allah wills; for Allah is full of Knowledge and Wisdom.

وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا

You do not wish to take the path to the pleasure of Allah except that Allah also wishes that from you, because the matter is fully in His control. Indeed, Allah knows the requirements of His servants and what they do not require; He is wise in His creation, decree and legislation.

You do not wish to take the path to the pleasure of Allah except that Allah also wishes that from you, because the matter is fully in His control. Indeed, Allah knows the requirements of His servants and what they do not require; He is wise in His creation, decree and legislation.

He admits whosoever He will to His benevolence. But for the evil-doers He has prepared a painful punishment.

He admits into His mercy, whomever He wills; and for the unjust He has kept prepared a painful punishment.

For He admits into His mercy whomsoever He will; as for the evildoers, He has prepared for them a painful chastisement.

He admits unto His grace everyone who wills [to be admitted]; but as for the evildoers - for them has He readied grievous suffering [in the life to come].

He maketh whomsoever He listeth to enter His mercy. And the wrong-doers! for them He hath gotten ready a torment afflective.

He will admit to His Mercy whom He will and as for the Zalimun, (polytheists, wrong-doers, etc.) He has prepared a painful torment.

He admits into His mercy whomever He wills. But as for the wrongdoers, He has prepared for them a painful punishment.

He admits to His Mercy whomsoever He pleases. As for the wrong-doers, He has prepared for them a grievous chastisement.

He will admit to His mercy whom He wills and as for the wrongdoers -- He has prepared a painful torment.

He maketh whom He will to enter His mercy, and for evil-doers hath prepared a painful doom.

He admits whomever He wishes into His mercy, and He has prepared a painful punishment for the wrongdoers.

He is Merciful to whom He will; but, for the harmdoers He has prepared for them a painful punishment.

He admits whom He wills into His mercy; but the wrongdoers - He has prepared for them a painful punishment.

He admits to His mercy whomever He wants. For the unjust He has prepared a painful punishment.

He makes whom He pleases to enter into His mercy; and (as for) the unjust, He has prepared for them a painful chastisement.

Yudkhilu man yash<u>a</u>o fee ra<u>h</u>matihi wa<b>al</b><i><u>thth</u></i><u>a</u>limeena aAAadda lahum AAa<u>tha</u>ban aleem<u>a</u><b>n</b>

He admits whoever He will into His grace and has prepared a painful punishment for the evil doers.

He will admit to His Mercy whom He will; But the wrong-doers,- for them has He prepared a grievous Penalty.

يُدْخِلُ مَن يَشَآءُ فِى رَحْمَتِهِۦ وَٱلظَّٰلِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًۢا

He enters whichever of His servants He wishes into His mercy, granting them the ability to bring faith and do good deeds. He has also prepared for those who oppress themselves by disbelieving and committing sins, a painful punishment in the afterlife: the punishment of the hellfire.

He enters whichever of His servants He wishes into His mercy, granting them the ability to bring faith and do good deeds. He has also prepared for those who oppress themselves by disbelieving and committing sins, a painful punishment in the afterlife: the punishment of the hellfire.

I CALL TO WITNESS those who are sent consecutively,

By oath of those that are sent, one after the other. (The verses of the Holy Qur’an or the angels or the winds).

By the loosed ones successively

CONSIDER these [messages,] sent forth in waves

By the winds sent forth with beneficence.

By the winds (or angels or the Messengers of Allah) sent forth one after another.

By those unleashed in succession.

By the (winds) sent forth in quick succession,

By the Mursalat `Urfa.

By the emissary winds, (sent) one after another

By the [angelic] emissaries sent successively,

By (the wind) those sent (as horses') mane (in succession),

By those [winds] sent forth in gusts

By (the angels) sent forth with the commands of God,

I swear by the emissary winds, sent one after another (for men's benefit),

Wa<b>a</b>lmursal<u>a</u>ti AAurf<u>a</u><b>n</b>

By the winds sent forth in swift succession,

By the (Winds) sent forth one after another (to man's profit);

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلْمُرْسَلَٰتِ عُرْفًا

Allah takes an oath on the constant winds, like the mane of a horse.

Allah takes an oath on the constant winds, like the mane of a horse.

<p>Commentary</p><p>Occasion of Revelation</p><p>Sahih of Bukhari records from Sayyidna ` Abdullah Ibn Masud</p><p>that he said:</p><p>"While we were with Allah's Messenger in a cave at Mina, the Surah 'wal-Mursalat' was revealed to him. He was reciting it, and I was learning it from his mouth. Verily, his mouth was moist with it, when a snake leaped out at us. The Holy Prophet said, 'Kill it!' So we quickly went after it, but it got away. Then the Holy Prophet said, 'It was saved from your harm, just as you all were saved from its harm'." [ Ibn Kathir ].</p><p>Allah swears oaths in this Surah by various phenomena to assert that the Resurrection will certainly take place. The names of the phenomena are not mentioned in the Qur'an, but their five attributes are given in the following manner (The translation is given below without explanatory brackets for a better understanding of the point):</p><p>[ 1] (I swear) by those that are sent one after the other, (77:1)</p><p>[ 2] and by those that blow violently, (77:2)</p><p>[ 3] and by those that spread all over, (77:3)</p><p>[ 4] and by those who differentiate (between right and wrong) distinctly, (77:4)</p><p>[ 5] then bring down the advice, (77:5)</p><p>There is no traceable Hadith that gives the exact interpretation of the phenomena described. Therefore, the interpretation assigned to them by the Companions and their pupils differ. Some scholars say that all five attributes refer to angels. Others say that possibly different groups of angels are bearers of the attributes. Yet other scholars say that they refer to various types of winds. Some authorities on Tafsir say that they refer to Allah's Prophets and Messengers. Ibn Jarir Tabari says that, in this matter, it is safer to observe silence. He says that both possibilities exist, but he prefers not to side with any particular interpretation. There is no doubt about the fact that some of the attributes are more appropriately applicable to the angels of Allah, and cannot fit the winds without unusual stretch of imagination, and others are more appropriately applicable to winds, and cannot apply to angels without a fanciful stretch of imagination. Therefore, Ibn Kathir's approach seems to be the best. He says that in the first three verses of this Surah, Allah swears oaths by various types of winds. In verses [ 4] and [ 5], Allah swears oaths by the angels.</p><p>If verses [ 4] and [ 5] are applied to the winds, then the imagination will have to be stretched far to interpret them . Likewise, if the first three verses [ mursalat, ` Asifat and nashirat ] are applied to the angels, they have no choice but to assign far-fetched interpretation. According to Ibn Kathir, the verses signify ' (I swear) by those (winds) that are sent one after the other'. The word ` urfan could signify 'beneficial and useful'. The winds that bring rain are obviously beneficial and useful. Another meaning of the word ` urfan is 'one after another'. In this interpretation, the verse signifies 'those winds that bring rain and clouds consecutively'. The word ` asifat is derived from ` asf that literally means 'winds that blow violently or vehemently'. This refers to fiercely blowing winds that sometimes do occur in the world. The word nashirat refers to 'winds that spread (clouds) all over after the rain is over'. The word fariqat is the attribute of the angels 'who differentiate (between right and wrong) distinctly by bringing down the Divine revelation'. The phrase fal-mulqiyati dhikran also refers to the 'angels'. The word dhikr 'Reminder' refers to the Qur'an or revelation in general. The verse signifies 'I swear by angels who [ by bringing down revelation ] separate between truth and falsehood, right and wrong, [ and the lawful and the forbidden ] '. Likewise, I swear by angels who bring down revelation or Qur'an to the Holy Prophet t. This interpretation is plain and simple, and does not require any undue stretch of imagination.</p><p>In this interpretation, the question arises as to the contextual relationship between swearing oaths by various types of winds and the angels. First of all, it is not possible to fathom the Wisdom of Divine speech. However, it is possible to hypothesise. Allah swears oaths by useful winds and harmful winds. Winds that bring rain and clouds are useful, while those that blow fiercely and cause destruction are harmful. These belong to the perceptible world. All human beings can observe them. The perceptible things are mentioned first for reflection. The imperceptible world is mentioned later, such as the angels and revelation. If man reflects carefully on them, he will develop certainty of belief in them as well.</p>

CommentaryOccasion of RevelationSahih of Bukhari records from Sayyidna ` Abdullah Ibn Masudthat he said:"While we were with Allah's Messenger in a cave at Mina, the Surah 'wal-Mursalat' was revealed to him. He was reciting it, and I was learning it from his mouth. Verily, his mouth was moist with it, when a snake leaped out at us. The Holy Prophet said, 'Kill it!' So we quickly went after it, but it got away. Then the Holy Prophet said, 'It was saved from your harm, just as you all were saved from its harm'." [ Ibn Kathir ].Allah swears oaths in this Surah by various phenomena to assert that the Resurrection will certainly take place. The names of the phenomena are not mentioned in the Qur'an, but their five attributes are given in the following manner (The translation is given below without explanatory brackets for a better understanding of the point):[ 1] (I swear) by those that are sent one after the other, (77:1)[ 2] and by those that blow violently, (77:2)[ 3] and by those that spread all over, (77:3)[ 4] and by those who differentiate (between right and wrong) distinctly, (77:4)[ 5] then bring down the advice, (77:5)There is no traceable Hadith that gives the exact interpretation of the phenomena described. Therefore, the interpretation assigned to them by the Companions and their pupils differ. Some scholars say that all five attributes refer to angels. Others say that possibly different groups of angels are bearers of the attributes. Yet other scholars say that they refer to various types of winds. Some authorities on Tafsir say that they refer to Allah's Prophets and Messengers. Ibn Jarir Tabari says that, in this matter, it is safer to observe silence. He says that both possibilities exist, but he prefers not to side with any particular interpretation. There is no doubt about the fact that some of the attributes are more appropriately applicable to the angels of Allah, and cannot fit the winds without unusual stretch of imagination, and others are more appropriately applicable to winds, and cannot apply to angels without a fanciful stretch of imagination. Therefore, Ibn Kathir's approach seems to be the best. He says that in the first three verses of this Surah, Allah swears oaths by various types of winds. In verses [ 4] and [ 5], Allah swears oaths by the angels.If verses [ 4] and [ 5] are applied to the winds, then the imagination will have to be stretched far to interpret them . Likewise, if the first three verses [ mursalat, ` Asifat and nashirat ] are applied to the angels, they have no choice but to assign far-fetched interpretation. According to Ibn Kathir, the verses signify ' (I swear) by those (winds) that are sent one after the other'. The word ` urfan could signify 'beneficial and useful'. The winds that bring rain are obviously beneficial and useful. Another meaning of the word ` urfan is 'one after another'. In this interpretation, the verse signifies 'those winds that bring rain and clouds consecutively'. The word ` asifat is derived from ` asf that literally means 'winds that blow violently or vehemently'. This refers to fiercely blowing winds that sometimes do occur in the world. The word nashirat refers to 'winds that spread (clouds) all over after the rain is over'. The word fariqat is the attribute of the angels 'who differentiate (between right and wrong) distinctly by bringing down the Divine revelation'. The phrase fal-mulqiyati dhikran also refers to the 'angels'. The word dhikr 'Reminder' refers to the Qur'an or revelation in general. The verse signifies 'I swear by angels who [ by bringing down revelation ] separate between truth and falsehood, right and wrong, [ and the lawful and the forbidden ] '. Likewise, I swear by angels who bring down revelation or Qur'an to the Holy Prophet t. This interpretation is plain and simple, and does not require any undue stretch of imagination.In this interpretation, the question arises as to the contextual relationship between swearing oaths by various types of winds and the angels. First of all, it is not possible to fathom the Wisdom of Divine speech. However, it is possible to hypothesise. Allah swears oaths by useful winds and harmful winds. Winds that bring rain and clouds are useful, while those that blow fiercely and cause destruction are harmful. These belong to the perceptible world. All human beings can observe them. The perceptible things are mentioned first for reflection. The imperceptible world is mentioned later, such as the angels and revelation. If man reflects carefully on them, he will develop certainty of belief in them as well.

<h2 class="title">Which was revealed in Makkah</h2><h2 class="title">The Revelation of this Surat and its Recitation in the Maghrib Prayer</h2><p>Al-Bukhari recorded from `Abdullah - that is Ibn Mas`ud -- that he said, "While we were with the Messenger of Allah in a cave at Mina,</p><div class="text_uthmani arabic">وَالْمُرْسَلَـتِ</div><p>(By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet said,</p><div class="text_uthmani arabic">«اقْتُلُوهَا»</div><p>(Kill it!) So we quickly went after it, but it got away. Then the Prophet said,</p><div class="text_uthmani arabic">«وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا»</div><p>(It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A`mash. Imam Ahmad recorded from Ibn `Abbas, who reported from his mother that she heard the Prophet reciting</p><div class="text_uthmani arabic">وَالْمُرْسَلَـتِ عُرْفاً </div><p>(By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn `Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn `Abbas) reciting</p><div class="text_uthmani arabic">وَالْمُرْسَلَـتِ عُرْفاً </div><p>(By the Mursalat `Urfa.) (77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah . He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik.</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">Allah's swearing by Different Creatures about the Occurrence of the Hereafter</h2><p>Ibn Abi Hatim recorded that Abu Hurayrah said,</p><div class="text_uthmani arabic">وَالْمُرْسَلَـتِ عُرْفاً </div><p>(By the Mursalat `Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi` bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-`Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-`Ubaydayn that he asked Ibn Mas`ud about the meaning of Al-Mursalat `Urfa, and he (Ibn Mas`ud) said, "The wind." He said the same about Al-`Asifat `Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn `Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-`Asifat `Asfa means the wind just as Ibn Mas`ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says,</p><div class="text_uthmani arabic">وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ</div><p>(And we send the winds fertilizing.) (15:22) He also says,</p><div class="text_uthmani arabic">وَهُوَ الَّذِى يُرْسِلُ الرِّيَاحَ بُشْرىً بَيْنَ يَدَىْ رَحْمَتِهِ</div><p>(And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).) (7:57) Similarly, Al-`Asifat are winds. It is said (in Arabic) that the winds `Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says,</p><div class="text_uthmani arabic">فَالْفَـرِقَـتِ فَرْقاً - فَالْمُلْقِيَـتِ ذِكْراً - عُذْراً أَوْ نُذْراً </div><p>(The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas`ud, Ibn `Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi` bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said,</p><div class="text_uthmani arabic">إِنَّمَا تُوعَدُونَ لَوَقِعٌ </div><p>(Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it.</p><h2 class="title">A Mention of some of what will occur on the Day of Judgement</h2><p>Then Allah says,</p><div class="text_uthmani arabic">فَإِذَا النُّجُومُ طُمِسَتْ </div><p>(Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement,</p><div class="text_uthmani arabic">وَإِذَا النُّجُومُ انكَدَرَتْ </div><p>(And when the star fall.) (81:2) It is also similar to His statement,</p><div class="text_uthmani arabic">وَإِذَا الْكَوَاكِبُ انتَثَرَتْ </div><p>(And when the stars have fallen and scattered.) (82:2) Then Allah says,</p><div class="text_uthmani arabic">وَإِذَا السَّمَآءُ فُرِجَتْ </div><p>(And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak.</p><div class="text_uthmani arabic">وَإِذَا الْجِبَالُ نُسِفَتْ </div><p>(And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says,</p><div class="text_uthmani arabic">وَيَسْـَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً </div><p>(And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.") (20:105) Allah also says,</p><div class="text_uthmani arabic">" وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً وَحَشَرْنَـهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَداً </div><p>(And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.) (18:47) Then He says,</p><div class="text_uthmani arabic">وَإِذَا الرُّسُلُ أُقِّتَتْ </div><p>(And when the Messengers are Uqqitat.) Al-`Awfi narrated from Ibn `Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement,</p><div class="text_uthmani arabic">يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ</div><p>(On the Day when Allah will gather the Messengers together.) Mujahid said,</p><div class="text_uthmani arabic">أُقِّتَتْ</div><p>(Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word,</p><div class="text_uthmani arabic">أُقِّتَتْ</div><p>(Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement,</p><div class="text_uthmani arabic">وَأَشْرَقَتِ الاٌّرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَـبُ وَجِـىءَ بِالنَّبِيِّيْنَ وَالشُّهَدَآءِ وَقُضِىَ بَيْنَهُم بِالْحَقِّ وَهُمْ لاَ يُظْلَمُونَ </div><p>(And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.) (39:69) Then Allah says,</p><div class="text_uthmani arabic">لأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَآ أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ </div><p>(For what Day are these signs postponed For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out Woe that Day to the deniers!) Allah is saying, `for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says,</p><div class="text_uthmani arabic">فَلاَ تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ إِنَّ اللَّهَ عَزِيزٌ ذُو انتِقَامٍ - يَوْمَ تُبَدَّلُ الاٌّرْضُ غَيْرَ الاٌّرْضِ وَالسَّمَـوَتُ وَبَرَزُواْ للَّهِ الْوَاحِدِ الْقَهَّارِ </div><p>(So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.) (14:47, 48) This is the Day of Sorting Out, as Allah says,</p><div class="text_uthmani arabic">لِيَوْمِ الْفَصْلِ </div><p>(the Day of Sorting Out.) Then Allah says, in magnifying its matter,</p><div class="text_uthmani arabic">وَمَآ أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ </div><p>(And what will explain to you what is the Day of Sorting Out Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.</p>

Which was revealed in MakkahThe Revelation of this Surat and its Recitation in the Maghrib PrayerAl-Bukhari recorded from `Abdullah - that is Ibn Mas`ud -- that he said, "While we were with the Messenger of Allah in a cave at Mina,وَالْمُرْسَلَـتِ(By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet said,«اقْتُلُوهَا»(Kill it!) So we quickly went after it, but it got away. Then the Prophet said,«وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا»(It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A`mash. Imam Ahmad recorded from Ibn `Abbas, who reported from his mother that she heard the Prophet recitingوَالْمُرْسَلَـتِ عُرْفاً (By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn `Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn `Abbas) recitingوَالْمُرْسَلَـتِ عُرْفاً (By the Mursalat `Urfa.) (77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah . He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik.بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِIn the Name of Allah, the Most Gracious, the Most Merciful.Allah's swearing by Different Creatures about the Occurrence of the HereafterIbn Abi Hatim recorded that Abu Hurayrah said,وَالْمُرْسَلَـتِ عُرْفاً (By the Mursalat `Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi` bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-`Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-`Ubaydayn that he asked Ibn Mas`ud about the meaning of Al-Mursalat `Urfa, and he (Ibn Mas`ud) said, "The wind." He said the same about Al-`Asifat `Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn `Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-`Asifat `Asfa means the wind just as Ibn Mas`ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says,وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ(And we send the winds fertilizing.) (15:22) He also says,وَهُوَ الَّذِى يُرْسِلُ الرِّيَاحَ بُشْرىً بَيْنَ يَدَىْ رَحْمَتِهِ(And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).) (7:57) Similarly, Al-`Asifat are winds. It is said (in Arabic) that the winds `Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says,فَالْفَـرِقَـتِ فَرْقاً - فَالْمُلْقِيَـتِ ذِكْراً - عُذْراً أَوْ نُذْراً (The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas`ud, Ibn `Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi` bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said,إِنَّمَا تُوعَدُونَ لَوَقِعٌ (Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it.A Mention of some of what will occur on the Day of JudgementThen Allah says,فَإِذَا النُّجُومُ طُمِسَتْ (Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement,وَإِذَا النُّجُومُ انكَدَرَتْ (And when the star fall.) (81:2) It is also similar to His statement,وَإِذَا الْكَوَاكِبُ انتَثَرَتْ (And when the stars have fallen and scattered.) (82:2) Then Allah says,وَإِذَا السَّمَآءُ فُرِجَتْ (And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak.وَإِذَا الْجِبَالُ نُسِفَتْ (And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says,وَيَسْـَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً (And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.") (20:105) Allah also says," وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً وَحَشَرْنَـهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَداً (And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.) (18:47) Then He says,وَإِذَا الرُّسُلُ أُقِّتَتْ (And when the Messengers are Uqqitat.) Al-`Awfi narrated from Ibn `Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement,يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ(On the Day when Allah will gather the Messengers together.) Mujahid said,أُقِّتَتْ(Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word,أُقِّتَتْ(Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement,وَأَشْرَقَتِ الاٌّرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَـبُ وَجِـىءَ بِالنَّبِيِّيْنَ وَالشُّهَدَآءِ وَقُضِىَ بَيْنَهُم بِالْحَقِّ وَهُمْ لاَ يُظْلَمُونَ (And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.) (39:69) Then Allah says,لأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَآ أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (For what Day are these signs postponed For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out Woe that Day to the deniers!) Allah is saying, `for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says,فَلاَ تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ إِنَّ اللَّهَ عَزِيزٌ ذُو انتِقَامٍ - يَوْمَ تُبَدَّلُ الاٌّرْضُ غَيْرَ الاٌّرْضِ وَالسَّمَـوَتُ وَبَرَزُواْ للَّهِ الْوَاحِدِ الْقَهَّارِ (So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.) (14:47, 48) This is the Day of Sorting Out, as Allah says,لِيَوْمِ الْفَصْلِ (the Day of Sorting Out.) Then Allah says, in magnifying its matter,وَمَآ أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (And what will explain to you what is the Day of Sorting Out Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

And those that strike violently,

Then by oath of those that push with a strong gust.

storming tempestuously

and then storming on with a tempest's force!

And those raging swiftly;

And by the winds that blow violently,

Storming turbulently.

which then blow tempestuously

The `Asifat `Asfa.

By the raging hurricanes,

by those who sweep along like gale,

storming tempestuously

And the winds that blow violently

by (the angels) as swift as blowing winds,

By the raging hurricanes,

Fa<b>a</b>lAA<u>as</u>if<u>a</u>ti AAa<u>s</u>f<u>a</u><b>n</b>

and then storming on with a tempest's force,

Which then blow violently in tempestuous Gusts,

فَٱلْعَٰصِفَٰتِ عَصْفًا

And He also takes an oath on the severely blowing winds.

And He also takes an oath on the severely blowing winds.

And those that revive by quickening,

Then by oath of those that lift and carry.

by the scatterers scattering

Consider these [messages] that spread [the truth] far and wide,

By the spreading winds spreading.

And by the winds that scatter clouds and rain;

Scattering far and wide.

and raise (clouds) and scatter them around,

And the Nashirat Nashra.

By those which cause earth's vegetation to revive;

by those who publish [the Divine messages] far and wide,

and by the scatterers scattering (rain)

And [by] the winds that spread [clouds]

by (the angels) spreading (the words of God) far and wide,

Which scatter clouds to their destined places,

Wa<b>al</b>nn<u>a</u>shir<u>a</u>ti nashr<u>a</u><b>n</b>

and the rain-spreading winds,

And scatter (things) far and wide;

وَٱلنَّٰشِرَٰتِ نَشْرًا

And also on the winds that disperse the rain.

And also on the winds that disperse the rain.

And those that distinguish distinctly,

Then by those that clearly differentiate the right and wrong.

and the severally severing

thus separating [right and wrong] with all clarity,

And the scattering wind scattering.

And by the Verses (of the Quran) that separate the right from the wrong.

Separating decisively.

then winnow them thoroughly,

The Fariqat that separate.

By those who winnow with a winnowing,

by those who separate [the truth from falsehood] distinctly,

then the criterion (the verses of Koran), separating

And those [angels] who bring criterion

by (the angels) who make a clear distinction between right and wrong

Then separate them one from another,

Fa<b>a</b>lf<u>a</u>riq<u>a</u>ti farq<u>a</u><b>n</b>

separating one from another,

Then separate them, one from another,

فَٱلْفَٰرِقَٰتِ فَرْقًا

And He also takes an oath on the angels that descend with that which differentiates between truth and falsehood.

And He also takes an oath on the angels that descend with that which differentiates between truth and falsehood.

And those that bring down the Reminder

And then by those that instil Remembrance into the hearts.

and those hurling a reminder

and then giving forth a reminder,

And those winds that bring down the remembrance.

And by the angels that bring the revelations to the Messengers,

Delivering a message.

and then cast (Allah's) remembrance (in people's hearts),

The Mulqiyat that remind,

By those who bring down the Reminder,

by those who inspire [God’s] remembrance,

and those (angels) dropping, reminding

And those [angels] who deliver a message

and by those who reveal revelations (to the prophets)

Then I swear by the angels who bring down the revelation,

Fa<b>a</b>lmulqiy<u>a</u>ti <u>th</u>ikr<u>a</u><b>n</b>

by those who bring down the reminder,

Then spread abroad a Message,

فَٱلْمُلْقِيَٰتِ ذِكْرًا

And He also takes an oath on the angels who descend bringing revelation.

And He also takes an oath on the angels who descend bringing revelation.

To end all argument or to warn.

To complete the argument or to warn.

excusing or warning,

[promising] freedom from blame or [offering] a warning!

By way of excuse or warning.

To cut off all excuses or to warn;

Excusing or warning.

to serve as an excuse or a warning.

Excusing or warning.

To excuse or to warn,

as exemption or warning:

excusing or warning,

As justification or warning,

to provide excuses for some and to give warnings to others:

To clear or to warn.

AAu<u>th</u>ran aw nu<u>th</u>ra<b>n</b>

to excuse some and warn others:

Whether of Justification or of Warning;-

عُذْرًا أَوْ نُذْرًا

They descend bringing revelation as a warning from Allah so that He is excused, and warning the people of the punishment of Allah.

They descend bringing revelation as a warning from Allah so that He is excused, and warning the people of the punishment of Allah.

<p>عُذْرً‌ا أَوْ نُذْرً‌ا ( to provide excuses [ for the believers ] or giving warnings (to disbelievers…77:6) This phrase is complement to verse [ 5]: فَالْمُلْقِيَاتِ ذِكْرً‌ا then bring down the advice, [ 77:5] The 'advice' refers to the 'revelation' that came down upon the Prophets. Verse 6 says that it serves two purposes. In the case of the people of truth and believers, it persuades them to seek excuse from Allah for their shortcomings, and pray for forgiveness; and in the case of the people of falsehood and disbelievers, it contains a warning for them of Allah's torment, if they oppose His command.</p>

عُذْرً‌ا أَوْ نُذْرً‌ا ( to provide excuses [ for the believers ] or giving warnings (to disbelievers…77:6) This phrase is complement to verse [ 5]: فَالْمُلْقِيَاتِ ذِكْرً‌ا then bring down the advice, [ 77:5] The 'advice' refers to the 'revelation' that came down upon the Prophets. Verse 6 says that it serves two purposes. In the case of the people of truth and believers, it persuades them to seek excuse from Allah for their shortcomings, and pray for forgiveness; and in the case of the people of falsehood and disbelievers, it contains a warning for them of Allah's torment, if they oppose His command.

What is promised will surely come to pass.

Indeed what you are promised, will surely befall.

surely that which you are promised is about to fall!

BEHOLD, all that you are told to expect will surely come to pass.

Verily that which ye are promised is about to befall.

Surely, what you are promised must come to pass.

Surely what you are promised will happen.

Surely what you are promised shall come to pass.

Surely, what you are promised will occur.

Surely that which ye are promised will befall.

what you are promised will surely befall.

surely, that which you have been promised is about to fall!

Indeed, what you are promised is to occur.

that whatever with which you have been warned will inevitably come to pass.

Most surely what you are threatened with must come to pass.

Innam<u>a</u> tooAAadoona law<u>a</u>qiAA<b>un</b>

that which you have been promised shall be fulfilled.

Assuredly, what ye are promised must come to pass.

إِنَّمَا تُوعَدُونَ لَوَٰقِعٌ

Indeed, the resurrection, accounting and requital you have been promised is to happen, inevitably.

Indeed, the resurrection, accounting and requital you have been promised is to happen, inevitably.

<p>إِنَّمَا تُوعَدُونَ لَوَاقِعٌ ( …that which you are promised is sure to happen…77:7)</p><p>This is the subject of these oaths. It means that the Day of Judgment, Reckoning, and Reward and Punishment that is promised by the Prophets (علیہم السلام) has certainly to be fulfilled. Allah then describes some of the events that will occur on the Day of Judgment. The stars will be extinguished, which could mean that they will be completely destroyed, or they will exist, but their lights will be lost. In this way the entire world will be plunged in absolute darkness. The second event to occur is the splitting of the sky. The third event to occur is that the mountains will be blown away as dust. The fourth event is described in the following verse:</p>

إِنَّمَا تُوعَدُونَ لَوَاقِعٌ ( …that which you are promised is sure to happen…77:7)This is the subject of these oaths. It means that the Day of Judgment, Reckoning, and Reward and Punishment that is promised by the Prophets (علیہم السلام) has certainly to be fulfilled. Allah then describes some of the events that will occur on the Day of Judgment. The stars will be extinguished, which could mean that they will be completely destroyed, or they will exist, but their lights will be lost. In this way the entire world will be plunged in absolute darkness. The second event to occur is the splitting of the sky. The third event to occur is that the mountains will be blown away as dust. The fourth event is described in the following verse:

When the stars are obliterated,

So when the lights of the stars are put out.

When the stars shall be extinguished,

Thus, [it will come to pass] when the stars are effaced,

So when stars are effaced.

Then when the stars lose their lights;

When the stars are obliterated.

So when the stars are extinguished,

Then when the stars lose their lights.

So when the stars are put out,

When the stars are blotted out

When the stars are extinguished,

So when the stars are obliterated

Then the stars will lose their light.

So when the stars are made to lose their light,

Fai<u>tha</u> a<b>l</b>nnujoomu <u>t</u>umisat

When the stars lose their light,

Then when the stars become dim;

فَإِذَا ٱلنُّجُومُ طُمِسَتْ

When it happens, the stars will suddenly lose their shine, and their light will be extinguished.

When it happens, the stars will suddenly lose their shine, and their light will be extinguished.

The heavens split asunder,

And when the sky is split apart.

when heaven shall be split

and when the sky is rent asunder,

And when the heaven is cloven asunder.

And when the heaven is cleft asunder;

And the sky is fractured.

and the sky is rent asunder,

And when Furijat the heaven.

And when the sky is riven asunder,

and the sky is cleft,

and when the sky is rent asunder

And when the heaven is opened

Heavens will rent asunder.

And when the heaven is rent asunder,

Wai<u>tha</u> a<b>l</b>ssam<u>a</u>o furijat

and when the sky is rent asunder,

When the heaven is cleft asunder;

وَإِذَا ٱلسَّمَآءُ فُرِجَتْ

The sky will suddenly crack because of the angels descending from it.

The sky will suddenly crack because of the angels descending from it.

The mountains reduced to dust and blown away,

And when the mountains are made into dust and blown away.

when the mountains shall be scattered

and when the mountains are scattered like dust,

And when the mountains are carried away by wind.

And when the mountains are blown away;

And the mountains are blown away.

and the mountains are blown away,

And when the mountains are blown away.

And when the mountains are blown away,

when the mountains are scattered [like dust]

and the mountains scattered,

And when the mountains are blown away

The mountains will be blown away as dust.

And when the mountains are carried away as dust,

Wai<u>tha</u> aljib<u>a</u>lu nusifat

and when the mountains crumble into dust

When the mountains are scattered (to the winds) as dust;

وَإِذَا ٱلْجِبَالُ نُسِفَتْ

The mountains will be suddenly uprooted from their places, and will be made to break up into pieces until they become like dust particles.

The mountains will be suddenly uprooted from their places, and will be made to break up into pieces until they become like dust particles.

And when the time comes for raising the little girls (buried alive) --

And when the time of the Noble Messengers arrives.

and when the Messengers' time is set,

and when all the apostles are called together at a time appointed...

And when the apostles are collected at the appointed time,

And when the Messengers are gathered to their time appointed;

And the messengers are alerted.

and the appointed time to bring the Messengers together arrives, (then shall the promised event come to pass).

And when the Messengers are Uqqitat.

And when the messengers are brought unto their time appointed -

and time is set for the apostles [to bear witness]

and when the Messengers' time is set

And when the messengers' time has come...

The Messengers will receive their appointments.

And when the apostles are gathered at their appointed time

Wai<u>tha</u> a<b>l</b>rrusulu oqqitat

and when the messengers are brought together at the appointed time --

And when the messengers are (all) appointed a time (to collect);-

وَإِذَا ٱلرُّسُلُ أُقِّتَتْ

And the Messengers will be gathered for a fixed time.

And the Messengers will be gathered for a fixed time.

<p>وَإِذَا الرُّ‌سُلُ أُقِّتَتْ (and when the messengers will be assembled at the appointed time, [ then all matters will be decided.] [ 77:11] ' The word uqqitat is derived from tauqit which primarily means 'appointment of time'. According to Zamakhshari, it signifies 'to arrive at an appointed time' [ as cited in Ruh ]. In this context, the second meaning appears to be more appropriate. The verse signifies that the appointed time for the Prophets and Messengers to assemble with their communities will arrive, so that all matters concerning them may be decided. The verses further describe the Day of Judgment as the great and horrible day and the Day of Decision. It shall be the day of destruction for the deniers and rejecters, thus:</p>

وَإِذَا الرُّ‌سُلُ أُقِّتَتْ (and when the messengers will be assembled at the appointed time, [ then all matters will be decided.] [ 77:11] ' The word uqqitat is derived from tauqit which primarily means 'appointment of time'. According to Zamakhshari, it signifies 'to arrive at an appointed time' [ as cited in Ruh ]. In this context, the second meaning appears to be more appropriate. The verse signifies that the appointed time for the Prophets and Messengers to assemble with their communities will arrive, so that all matters concerning them may be decided. The verses further describe the Day of Judgment as the great and horrible day and the Day of Decision. It shall be the day of destruction for the deniers and rejecters, thus:

For what day is that time fixed?

For which day were they appointed?

to what day shall they be delayed?

For what day has the term [of all this] been set?

For what day is it timed?

For what Day are these signs postponed?

Until which day is it deferred?

To which Day has this task been deferred?

For what Day are these signs postponed

For what day is the time appointed?

—for what day has [all] that been set [to occur]?

to what day shall they be deferred?

For what Day was it postponed?

If one asks, "To which day have such calamitous events been postponed?"

To what day is the doom fixed?

Liayyi yawmin ojjilat

for what Day has this been appointed?

For what Day are these (portents) deferred?

لِأَىِّ يَوْمٍ أُجِّلَتْ

For a great day which has been delayed, so that they can testify against their nations.

For a great day which has been delayed, so that they can testify against their nations.

The Day of Judgement.

For the Day of Decision.

To the Day of Decision.

For the Day of Distinction [between the true and the false]!

For the Day of Decision.

For the Day of sorting out (the men of Paradise from the men destined for Hell).

Until the Day of Decision.

To the Day of Judgement.

For the Day of Sorting Out (the men of Paradise from the men destined for Hell).

For the Day of Decision.

For the Day of Judgement!

Upon the Day of Decision!

For the Day of Judgement.

one will be told,"To the Day of Distinction".

To the day of decision.

Liyawmi alfa<u>s</u>l<b>i</b>

For the Day of Decision.

For the Day of Sorting out.

لِيَوْمِ ٱلْفَصْلِ

For the day of separation between the servants, so that the true can be made clear from the false, and the fortunate from the wretched.

For the day of separation between the servants, so that the true can be made clear from the false, and the fortunate from the wretched.

How will you comprehend what the Day of Judgement is?

And what do you know, what the Day of Decision is!

And what shall teach thee what is the Day of Decision?

And what could make thee conceive what that Day of Distinction will be?

And what knowest thou what the Day of Decision is?

And what will explain to you what is the Day of sorting out?

And what will teach you what the Day of Decision is?

What do you know what the Day of Judgement is?

And what will explain to you what is the Day of Sorting Out

And what will convey unto thee what the Day of Decision is! -

And what will show you what is the Day of Judgement!?

Would that you knew what the Day of Decision is!

And what can make you know what is the Day of Judgement?

Would that you knew about the Day of Judgment!

And what will make you comprehend what the day of decision is?

Wam<u>a</u> adr<u>a</u>ka m<u>a</u> yawmu alfa<u>s</u>l<b>i</b>

What will explain to you what the Day of Judgement is?

And what will explain to thee what is the Day of Sorting out?

وَمَآ أَدْرَىٰكَ مَا يَوْمُ ٱلْفَصْلِ

O Messenger! What do you know of the day of separation?

O Messenger! What do you know of the day of separation?

Alas the woe that day for those who deny!

Ruin is for the deniers on that day!

Woe that day unto those who cry it lies!

Woe on that Day unto those who give the lie to the truth!

Woe on that day Unto the beliers

Woe that Day to the deniers (of the Day of Resurrection)!

Woe on that Day to the liars.

Woe on that Day to those that give the lie to the Truth!

Woe that Day to the deniers (of the Day of Resurrection)!

Woe unto the repudiators on that day!

Woe to the deniers on that day!

Woe on that Day to those who belied it!

Woe, that Day, to the deniers.

On that day, woe will be to those who have rejected God's revelations!

Woe on that day to the rejecters.

Waylun yawmai<u>th</u>in lilmuka<u>thth</u>ibeen<b>a</b>

Woe on that Day to those who reject the truth.

Ah woe, that Day, to the Rejecters of Truth!

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Destruction, punishment and loss on that day will be for the rejectors who rejected whatever the Messengers brought from Allah.

Destruction, punishment and loss on that day will be for the rejectors who rejected whatever the Messengers brought from Allah.

<p>وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (Woe, that Day, to the deniers!...77:15) The word wail means 'destruction'. According to certain Hadith narratives, the word wail is a 'valley of Hell where the pus of the wounds of the inmates of Hell will be collected. This is the place where the deniers will live. After this, the present-day people are asked to learn a lesson from [ the destruction ] of the former generations, thus:</p>

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (Woe, that Day, to the deniers!...77:15) The word wail means 'destruction'. According to certain Hadith narratives, the word wail is a 'valley of Hell where the pus of the wounds of the inmates of Hell will be collected. This is the place where the deniers will live. After this, the present-day people are asked to learn a lesson from [ the destruction ] of the former generations, thus:

Have We not destroyed the earlier generations?

Did We not destroy the earlier people?

Did We not destroy the ancients,

Did We not destroy [so many of] those [sinners] of olden days?

Destroyed We not the ancients?

Did We not destroy the ancients?

Did We not destroy the ancients?

Did We not destroy many a nation of the earlier times?

Did We not destroy the ancients

Destroyed We not the former folk,

Did We not destroy the former generations,

Did We not destroy the ancients

Did We not destroy the former peoples?

Did We not destroy the ancient people

Did We not destroy the former generations?

Alam nuhliki alawwaleen<b>a</b>

Did We not destroy the earlier peoples?

Did We not destroy the men of old (for their evil)?

أَلَمْ نُهْلِكِ ٱلْأَوَّلِينَ

Did I not destroy the previous nations when they disbelieved in Allah and rejected their Messengers?

Did I not destroy the previous nations when they disbelieved in Allah and rejected their Messengers?

<p>أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the earlier people?...77:16) It refers to the nations of ` Ad, Thamud, nation of Lut (علیہ السلام) and Fir'aun (The Pharaoh) who were destroyed because of their obstinacy.</p>

أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the earlier people?...77:16) It refers to the nations of ` Ad, Thamud, nation of Lut (علیہ السلام) and Fir'aun (The Pharaoh) who were destroyed because of their obstinacy.

<h2 class="title">The Call to contemplate the various Manifestations of Allah's Power</h2><p>Allah says,</p><div class="text_uthmani arabic">أَلَمْ نُهْلِكِ الاٌّوَّلِينَ </div><p>(Did We not destroy the ancients) meaning, those who rejected the Messengers and opposed what they came to them with.</p><div class="text_uthmani arabic">ثُمَّ نُتْبِعُهُمُ الاٌّخِرِينَ </div><p>(So shall We make later generations to follow them.) meaning, from those who are similar to them. Thus, Allah says,</p><div class="text_uthmani arabic">كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ </div><p>(Thus do We deal with the criminals. Woe that Day to the deniers!) Ibn Jarir said this. Then Allah reminding His creatures of His favor, and using the beginning of creation to support the idea of repeating it, He says:</p><div class="text_uthmani arabic">أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ </div><p>(Did We not create you from a despised water) meaning, weak and despised in comparison to the power of the Creator. This is similar to what has been reported in the Hadith of Busr bin Jahhash (that Allah says),</p><div class="text_uthmani arabic">«ابْنَ آدَمَ أَنْى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ؟»</div><p>("(O) Son of Adam ! How can you think that I am unable, and yet I created you from something like this (i.e., semen)")</p><div class="text_uthmani arabic">فَجَعَلْنَـهُ فِى قَرَارٍ مَّكِينٍ </div><p>(Then We placed it in a place of safety,) meaning, `We gathered him in the womb, where the fluid of the man and the woman settles. The womb has been prepared for this, as a protector of the fluid deposited in it. Allah said:</p><div class="text_uthmani arabic">إِلَى قَدَرٍ مَّعْلُومٍ </div><p>(For a known period) meaning, for a fixed period of time, which is from six months to nine months. Thus, Allah says,</p><div class="text_uthmani arabic">فَقَدَرْنَا فَنِعْمَ الْقَـدِرُونَ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ </div><p>(So We did measure; and We are the best to measure. Woe that Day to the deniers!) Then Allah says,</p><div class="text_uthmani arabic">أَلَمْ نَجْعَلِ الاٌّرْضَ كِفَاتاً - أَحْيَآءً وَأَمْوتاً </div><p>(Have We not made the earth Kifat for the living and the dead) Ibn `Abbas said, "Kifat means a place of shelter." Mujahid said, "It holds the dead so that nothing is seen of it." Ash-Sha`bi said, "Its interior is for your dead and its surface is for your living." Mujahid and Qatadah also said this.</p><div class="text_uthmani arabic">وَجَعَلْنَا فِيهَا رَوَاسِىَ شَـمِخَـتٍ</div><p>(And have placed therein fixed towers,) meaning, the mountains. The earth is held in place with them so that it does not shake and sway.</p><div class="text_uthmani arabic">وَأَسْقَيْنَـكُم مَّآءً فُرَاتاً</div><p>(and have given you Furat water) meaning, cold and delicious water from the clouds or from what He causes to gush forth from the springs of the earth.</p><div class="text_uthmani arabic">وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ </div><p>(Woe that Day to the deniers!) meaning, woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him and disbelieve in Him.</p>

The Call to contemplate the various Manifestations of Allah's PowerAllah says,أَلَمْ نُهْلِكِ الاٌّوَّلِينَ (Did We not destroy the ancients) meaning, those who rejected the Messengers and opposed what they came to them with.ثُمَّ نُتْبِعُهُمُ الاٌّخِرِينَ (So shall We make later generations to follow them.) meaning, from those who are similar to them. Thus, Allah says,كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (Thus do We deal with the criminals. Woe that Day to the deniers!) Ibn Jarir said this. Then Allah reminding His creatures of His favor, and using the beginning of creation to support the idea of repeating it, He says:أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ (Did We not create you from a despised water) meaning, weak and despised in comparison to the power of the Creator. This is similar to what has been reported in the Hadith of Busr bin Jahhash (that Allah says),«ابْنَ آدَمَ أَنْى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ؟»("(O) Son of Adam ! How can you think that I am unable, and yet I created you from something like this (i.e., semen)")فَجَعَلْنَـهُ فِى قَرَارٍ مَّكِينٍ (Then We placed it in a place of safety,) meaning, `We gathered him in the womb, where the fluid of the man and the woman settles. The womb has been prepared for this, as a protector of the fluid deposited in it. Allah said:إِلَى قَدَرٍ مَّعْلُومٍ (For a known period) meaning, for a fixed period of time, which is from six months to nine months. Thus, Allah says,فَقَدَرْنَا فَنِعْمَ الْقَـدِرُونَ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (So We did measure; and We are the best to measure. Woe that Day to the deniers!) Then Allah says,أَلَمْ نَجْعَلِ الاٌّرْضَ كِفَاتاً - أَحْيَآءً وَأَمْوتاً (Have We not made the earth Kifat for the living and the dead) Ibn `Abbas said, "Kifat means a place of shelter." Mujahid said, "It holds the dead so that nothing is seen of it." Ash-Sha`bi said, "Its interior is for your dead and its surface is for your living." Mujahid and Qatadah also said this.وَجَعَلْنَا فِيهَا رَوَاسِىَ شَـمِخَـتٍ(And have placed therein fixed towers,) meaning, the mountains. The earth is held in place with them so that it does not shake and sway.وَأَسْقَيْنَـكُم مَّآءً فُرَاتاً(and have given you Furat water) meaning, cold and delicious water from the clouds or from what He causes to gush forth from the springs of the earth.وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (Woe that Day to the deniers!) meaning, woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him and disbelieve in Him.

So shall We make the later ones to follow them.

We shall then send the latter after them.

and then follow them with the later folk?

And We shall let them be followed by those of later times:

Thereafter We shall cause to follow them the latter ones.

So shall We make later generations to follow them.

Then succeeded them with the others?

And We shall cause those of later times to follow them.

So shall We make later generations to follow them.

Then caused the latter folk to follow after?

[and] then made the latter ones follow them?

and let the latter follow them?

Then We will follow them with the later ones.

and make others settle after them in their land?

Then did We follow them up with later ones.

Thumma nutbiAAuhumu al<u>a</u>khireen<b>a</b>

We will now cause the later ones to follow them:

So shall We make later (generations) follow them.

ثُمَّ نُتْبِعُهُمُ ٱلْءَاخِرِينَ

Then I followed the rejectors up by sending the later ones into the world, and then destroyed them just as I destroyed those before them.

Then I followed the rejectors up by sending the later ones into the world, and then destroyed them just as I destroyed those before them.

<p>ثُمَّ نُتْبِعُهُمُ الْآخِرِ‌ينَ (Then We will cause the later ones to follow them....77:17) According to popular reading, Verse 17 purports to say that the present-day infidels, the people of Makkah, will receive punishment soon. They were punished and destroyed by Muslims in the Battle of Badr and so on. The difference between the punishment of former nations and the community of the Holy Prophet ﷺ is as follows: The former nations used to be destroyed by celestial punishment with all their habitations. The infidels in the community of the Holy Prophet ﷺ do not receive celestial punishment, because of the Holy Prophet's ﷺ special honour. They are punished by the weapons of Muslims. Furthermore, the destruction is not general. Only the obdurate criminal leaders are destroyed.</p>

ثُمَّ نُتْبِعُهُمُ الْآخِرِ‌ينَ (Then We will cause the later ones to follow them....77:17) According to popular reading, Verse 17 purports to say that the present-day infidels, the people of Makkah, will receive punishment soon. They were punished and destroyed by Muslims in the Battle of Badr and so on. The difference between the punishment of former nations and the community of the Holy Prophet ﷺ is as follows: The former nations used to be destroyed by celestial punishment with all their habitations. The infidels in the community of the Holy Prophet ﷺ do not receive celestial punishment, because of the Holy Prophet's ﷺ special honour. They are punished by the weapons of Muslims. Furthermore, the destruction is not general. Only the obdurate criminal leaders are destroyed.

That is what We shall do to those who are guilty of crime.

This is how We deal with the guilty.

So We serve the sinners.

[for] thus do We deal with such as are lost in sin.

In this wise We do with the culprits.

Thus do We deal with the Mujrimun (polytheists, disbelievers, sinners, criminals, etc.)!

This is how We deal with the guilty.

Thus do We deal with the guilty.

Thus do We deal with the criminals.

Thus deal We ever with the guilty.

That is how We deal with the guilty.

As such shall We deal with the sinners.

Thus do We deal with the criminals.

Thus do We deal with the sinful ones.

Even thus shall We deal with the guilty.

Ka<u>tha</u>lika nafAAalu bi<b>a</b>lmujrimeen<b>a</b>

thus do We deal with the culprits.

Thus do We deal with men of sin.

كَذَٰلِكَ نَفْعَلُ بِٱلْمُجْرِمِينَ

Like My destruction of those nations, I will destroy the criminals who reject that which Muhammad (peace be upon him) has brought.

Like My destruction of those nations, I will destroy the criminals who reject that which Muhammad (peace be upon him) has brought.

Alas the woe that day for those who deny!

Ruin is for the deniers on that day!

Woe that day unto those who cry it lies!

Woe on that Day unto those who give the lie to the truth!

Woe on that day Unto the beliers!

Woe that Day to the deniers (of the Day of Resurrection)!

Woe on that Day to the rejecters.

Woe on that Day to those that give the lie to the Truth!

Woe that Day to the deniers!

Woe unto the repudiators on that day!

Woe to the deniers on that day!

Woe on that Day to those who belied it!

Woe, that Day, to the deniers.

On that day, woe upon those who have rejected God's revelations!

Woe on that day to the rejecters.

Waylun yawmai<u>th</u>in lilmuka<u>thth</u>ibeen<b>a</b>

Woe on that Day to those who reject the truth!

Ah woe, that Day, to the Rejecters of Truth!

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Destruction, punishment and loss on that day will be for the rejectors of the warning of Allah of the punishment for the criminals.

Destruction, punishment and loss on that day will be for the rejectors of the warning of Allah of the punishment for the criminals.

Did We not create you from contemptible water?

Did We not create you from an abject fluid?

Did We not create you of a mean water,

Did We not create you out of a humble fluid

Created We you not of water despicable,

Did We not create you from a worthless water (semen, etc.)?

Did We not create you from an insignificant fluid?

Did We not create you of a mean fluid,

Did We not create you from a despised water

Did We not create you from a base fluid

Have We not created you from a base fluid,

Did We not create you from a weak water,

Did We not create you from a liquid disdained?

Did We not create you from an insignificant drop of fluid

Did We not create you from contemptible water?

Alam nakhluqkum min m<u>a</u>in maheen<b>in</b>

Did We not create you from a humble fluid,

Have We not created you from a fluid (held) despicable?-

أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ

O people! Did I not create you from a small amount of despised fluid, i.e. a drop of semen?

O people! Did I not create you from a small amount of despised fluid, i.e. a drop of semen?

Then We lodged you in a secure place (the womb)

We then kept it in a safe place.

that We laid within a sure lodging

which We then let remain in [the womb's] firm keeping

Which We placed in a depository safe.

Then We placed it in a place of safety (womb),

Then lodged it in a secure place?

which We then placed in a secure repository

Then We placed it in a place of safety,

Which We laid up in a safe abode

[and] then lodged it in a secure abode

which We placed within a sure lodging

And We placed it in a firm lodging

and place it in a secure place

Then We placed it in a secure resting-place,

FajaAAaln<u>a</u>hu fee qar<u>a</u>rin makeen<b>in</b>

then placed it in a secure repository [the womb],

The which We placed in a place of rest, firmly fixed,

فَجَعَلْنَٰهُ فِى قَرَارٍ مَّكِينٍ

I then put that contemptuous fluid into a safe place i.e. the woman’s womb.

I then put that contemptuous fluid into a safe place i.e. the woman’s womb.

For a certain appointed time,

For a known calculated term.

till a known term decreed?

for a term pre-ordained?

Till a limit known?

For a known period (determined by gestation)?

For a known term?

until an appointed time?

For a known period

For a known term?

until a known span [of time]?

for an appointed term?

For a known extent.

for an appointed time?

Till an appointed term,

Il<u>a</u> qadarin maAAloom<b>in</b>

for an appointed term?

For a period (of gestation), determined (according to need)?

إِلَىٰ قَدَرٍ مَّعْلُومٍ

For a known period of time, i.e. the duration of pregnancy.

For a known period of time, i.e. the duration of pregnancy.

Then We facilitated (your birth). How well do We calculate!

We then calculated; so how excellently do We control!

We determined; excellent determiners are We.

Thus have We determined [the nature of man's creation]: and excellent indeed is Our power to determine [what is to be]!

So We decreed. How excellent are We as decreers!

So We did measure, and We are the Best to measure (the things).

We measured precisely. We are the best to measure.

See that We had the power to do so. Great indeed is Our power to do what We will.

So We did measure; and We are the best to measure.

Thus We arranged. How excellent is Our arranging!

Then We determined; and how excellent determiners We are!

We determined, how excellent a Determiner are We!

And We determined [it], and excellent [are We] to determine.

Thus did We Plan and how excellent is Our planning!

So We proportion it-- how well are We at proportioning (things).

Faqadarn<u>a</u> faniAAma alq<u>a</u>diroon<b>a</b>

Thus We have determined the stages of development and Our power to determine is excellent indeed.

For We do determine (according to need); for We are the best to determine (things).

فَقَدَرْنَا فَنِعْمَ ٱلْقَٰدِرُونَ

I then decreed the attributes of that child, its fate, colour etc., so I am a greatly capable of all that.

I then decreed the attributes of that child, its fate, colour etc., so I am a greatly capable of all that.

Alas the woe that day for those who deny!

Ruin is for the deniers on that day!

Woe that day unto those who cry it lies!

Woe, on that Day unto those who give the lie to the truth!

Woe on that day Unto the beliers!

Woe that Day to the deniers (of the Day of Resurrection)!

Woe on that Day to the falsifiers.

Woe on that Day to those that give the lie to the Truth!

Woe that Day to the deniers!

Woe unto the repudiators on that day!

Woe to the deniers on that day!

Woe on that Day to those who belied it!

Woe, that Day, to the deniers.

On that day, woe would be upon those who have rejected the revelations of God!

Woe on that day to the rejecters.

Waylun yawmai<u>th</u>in lilmuka<u>thth</u>ibeen<b>a</b>

Woe on that Day to those who reject the truth!

Ah woe, that Day! to the Rejecters of Truth!

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Destruction, punishment and loss on that day will be for the rejectors of the capability of Allah.

Destruction, punishment and loss on that day will be for the rejectors of the capability of Allah.

Have We not made the earth a repository

Did We not make the earth a storehouse?

Made We not the earth to be a housing

Have We not caused the earth to hold within itself

Have We not made the earth a receptacle.

Have We not made the earth a receptacle?

Did We not make the earth a homestead?

Did We not make the earth a receptacle,

Have We not made the earth Kifat (a receptacle)

Have We not made the earth a receptacle

Have We not made the earth a receptacle

Have We not made the earth a housing

Have We not made the earth a container

Did We not make the earth as a gathering place

Have We not made the earth to draw together to itself,

Alam najAAali alar<u>d</u>a kif<u>a</u>t<u>a</u><b>n</b>

Have We not made the earth a receptacle,

Have We not made the earth (as a place) to draw together.

أَلَمْ نَجْعَلِ ٱلْأَرْضَ كِفَاتًا

Did I not make the earth capable of holding all the people?

Did I not make the earth capable of holding all the people?

<p>أَلَمْ نَجْعَلِ الْأَرْ‌ضَ كِفَاتًا أَحْيَاءً وَأَمْوَاتًا (Did We not make the earth a container that collects the living and the dead?....25, 26) The word kit is derived from kaft. It means 'to gather things together'. Thus kit is a thing that embodies many things within itself. Earth is created by Allah in a fashion that humans when alive, remain on its back, and when dead, in its belly.</p>

أَلَمْ نَجْعَلِ الْأَرْ‌ضَ كِفَاتًا أَحْيَاءً وَأَمْوَاتًا (Did We not make the earth a container that collects the living and the dead?....25, 26) The word kit is derived from kaft. It means 'to gather things together'. Thus kit is a thing that embodies many things within itself. Earth is created by Allah in a fashion that humans when alive, remain on its back, and when dead, in its belly.

For the living and the dead,

For the living and the dead among you?

for the living and for the dead?

the living and the dead?

Both for the living and the dead,

For the living and the dead.

For the living and the dead?

for the living and the dead,

For the living and the dead

Both for the living and the dead,

for the living and the dead,

for both the living and the dead?

Of the living and the dead?

for the living and the dead,

The living and the dead,

A<u>h</u>y<u>a</u>an waamw<u>a</u>t<u>a</u><b>n</b>

for the living and the dead?

The living and the dead,

أَحْيَآءً وَأَمْوَٰتًا

It holds their living by letting them live and populate it, and their dead by allowing them to be buried in it.

It holds their living by letting them live and populate it, and their dead by allowing them to be buried in it.

And placed in it lofty and broad stablisers, and gave you sweet water to drink?

And We placed high mountains as anchors in it and gave you sweet water to drink.

Set We not therein soaring mountains? Sated you with sweetest water?

and have We not set on it proud, firm mountains, and given you sweet water to drink?

And have placed therein firm and tall mountains and given you to drink of water fresh

And have placed therein firm, and tall mountains; and have given you to drink sweet water?

And set on it lofty mountains, and given you pure water to drink?

and did We not firmly fix towering mountains on it and give you sweet water to drink?

And have placed therein fixed towers, and have given you Furat water

And placed therein high mountains and given you to drink sweet water therein?

and set in it lofty [and] firm mountains, and given you agreeable water to drink?

Have We not placed high mountains upon it and filled you with sweet water?

And We placed therein lofty, firmly set mountains and have given you to drink sweet water.

place on it high mountains and provide you with fresh water?

And made therein lofty mountains, and given you to drink of sweet water?

WajaAAaln<u>a</u> feeh<u>a</u> raw<u>a</u>siya sh<u>a</u>mikh<u>a</u>tin waasqayn<u>a</u>kum m<u>a</u>an fur<u>a</u>t<u>a</u><b>n</b>

Have We not placed high mountains upon it and given you fresh water to drink?

And made therein mountains standing firm, lofty (in stature); and provided for you water sweet (and wholesome)?

وَجَعَلْنَا فِيهَا رَوَٰسِىَ شَٰمِخَٰتٍ وَأَسْقَيْنَٰكُم مَّآءً فُرَاتًا

I also placed high, rooted mountains on it that stop it from shaking. And O people! I provide you with sweet water to drink. So whoever created all that is not incapable of resurrecting you.

I also placed high, rooted mountains on it that stop it from shaking. And O people! I provide you with sweet water to drink. So whoever created all that is not incapable of resurrecting you.

Alas the woe that day for those who deny!

Ruin is for the deniers on that day!

Woe that day unto those who cry it lies!

Woe on that Day unto those who give the lie to the truth!

Woe on that day Unto the beliers!

Woe that Day to the deniers (of the Day of Resurrection)!

Woe on that Day to the deniers.

Woe on that Day to those that give the lie to the Truth!

Woe that Day to the deniers!

Woe unto the repudiators on that day!

Woe to the deniers on that day!

Woe on that Day to those who belied it!

Woe, that Day, to the deniers.

On that Day (of Judgment) woe would be upon those who have rejected God's revelations!

Woe on that day to the rejecters.

Waylun yawmai<u>th</u>in lilmuka<u>thth</u>ibeen<b>a</b>

Woe on that Day to those who reject the truth!

Ah woe, that Day, to the Rejecters of Truth!

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Destruction, punishment and loss on that day will be for the rejectors of the favours of Allah.

Destruction, punishment and loss on that day will be for the rejectors of the favours of Allah.

"Go to what you used to deny;

“Move towards what you used to deny!”

Depart to that you cried was lies!

GO ON towards that [resurrection] which you were wont to call a lie!

'Depart Unto that which ye were wont to belie.

(It will be said to the disbelievers): "Depart you to that which you used to deny!

“Proceed to what you used to deny.”

Proceed now towards that which you were wont to deny as false;

(It will be said to the disbelievers): "Depart you to that which you used to deny!"

(It will be said unto them:) Depart unto that (doom) which ye used to deny;

[The faithless will be told:] ‘Proceed toward what you used to deny!

Depart to that which you belied!

[They will be told], "Proceed to that which you used to deny.

Proceed to that (the Day of Judgment) which you have rejected.

Walk on to that which you called a lie.

In<u>t</u>aliqoo il<u>a</u> m<u>a</u> kuntum bihi tuka<u>thth</u>iboon<b>a</b>

Proceed to that which you denied.

(It will be said:) "Depart ye to that which ye used to reject as false!

ٱنطَلِقُوٓا۟ إِلَىٰ مَا كُنتُم بِهِۦ تُكَذِّبُونَ

It will be said to those who rejected whatever their Messengers brought: “O rejectors! Walk to the punishment you used to reject.”

It will be said to those who rejected whatever their Messengers brought: “O rejectors! Walk to the punishment you used to reject.”

<h2 class="title">The driving of the Criminals to their Final Abode in Hell and how it will be done</h2><p>Allah informs about the disbelievers who deny the final abode, the recompense, Paradise, and the Hellfire. On the Day of Judgement it will be said to them:</p><div class="text_uthmani arabic">انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ </div><p>(Depart you to that which you used to deny! Depart you to a shadow in three columns,) meaning, a flame of fire when it rises and ascends with smoke. So due to its severity and strength, it will have three columns.</p><div class="text_uthmani arabic">لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ </div><p>(Neither shady nor of any use against the fierce flame of the Fire.) meaning, shade of the smoke that comes from the flame -- which itself will not have a shade, nor will it benefit against the flame. This means it will not protect them from the heat of the flame. Allah said,</p><div class="text_uthmani arabic">إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ </div><p>(Verily, it throws sparks as Al-Qasr,) meaning, its sparks will shoot out from its flame like huge castles. Ibn Mas`ud said, "Like forts." Ibn `Abbas, Mujahid, Qatadah and Malik who reported from Zayd bin Aslam and others said, "This means the trunk of trees."</p><div class="text_uthmani arabic">كَأَنَّهُ جِمَـلَةٌ صُفْرٌ </div><p>(As if they were Sufr camels.) means, black camels. This is the view of Mujahid, Al-Hasan, Qatadah, and Ad-Dahhak, and Ibn Jarir favored this view. Ibn `Abbas Mujahid, and Sa`id bin Jubayr said about,</p><div class="text_uthmani arabic">جِمَـلَةٌ صُفْرٌ</div><p>(Sufr camels.) "Meaning ropes of ships."</p><div class="text_uthmani arabic">إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ </div><p>(Verily, it (Hell) throws sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn `Abbas that he said: "We were directed to the timber a length of three cubits or more in order to use it for construction of buildings. We used to call it Al-Qasr.</p><div class="text_uthmani arabic">كَأَنَّهُ جِمَـلَةٌ صُفْرٌ </div><p>(As if they were Sufr camels.) These (Jimalat) are ropes of ships that are bundled until they resemble the intestines of men."</p><div class="text_uthmani arabic">وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ </div><p>(Woe that Day to the deniers!)</p><h2 class="title">The Inability of the Criminals to speak, make Excuses, or step forward on the Day of Judgement</h2><p>Then Allah says,</p><div class="text_uthmani arabic">هَـذَا يَوْمُ لاَ يَنطِقُونَ </div><p>(That will be a Day when they shall not speak,) meaning, they will not speak.</p><div class="text_uthmani arabic">وَلاَ يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ </div><p>(And they will not be permitted to put forth any excuse.) meaning, they will not be able to speak, nor will they be granted permission to speak so that they can make excuses. Rather, the proof will be established against them, and they will be called upon to speak about the wrong that they did, but they will not be able to say anything. The courts of the Day of Judgement will occur in stages. Sometimes the Lord informs of this stage and sometimes He informs of that stage. This is to show the terrors and calamities of that Day. Thus, after all the details of this discussion, He says:</p><div class="text_uthmani arabic">وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ </div><p>(Woe that Day to the deniers!) Then Allah says,</p><div class="text_uthmani arabic">هَـذَا يَوْمُ الْفَصْلِ جَمَعْنَـكُمْ وَالاٌّوَّلِينَ - فَإِن كَانَ لَكمُ كَيْدٌ فَكِيدُونِ </div><p>(That will be a Day of Decision! We have brought you and the men of old together! So if you have a plot, use it against Me!) This is an address from the Creator to His servants. He says to them,</p><div class="text_uthmani arabic">هَـذَا يَوْمُ الْفَصْلِ جَمَعْنَـكُمْ وَالاٌّوَّلِينَ </div><p>(That will be a Day of Decision! We have brought you and the men of old together!) meaning, He will gather all of them by His power on one common plane, He will make them hear the caller and He will cause them to see. Then He says,</p><div class="text_uthmani arabic">فَإِن كَانَ لَكمُ كَيْدٌ فَكِيدُونِ </div><p>(So, if you have a plot, use it against Me!) This is a serious threat and a harsh warning. It means, `if you are able to save yourselves from being seized by Me, and rescue yourselves from My ruling, then do so. But you are certainly not able to do so.' This is as Allah says,</p><div class="text_uthmani arabic">يمَعْشَرَ الْجِنِّ وَالإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُواْ مِنْ أَقْطَـرِ السَّمَـوَتِ وَالاٌّرْضِ فَانفُذُواْ لاَ تَنفُذُونَ إِلاَّ بِسُلْطَـنٍ </div><p>(O assembly of Jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!) (55:33) Allah also says,</p><div class="text_uthmani arabic">وَلاَ تَضُرُّونَهُ شَيْئًا</div><p>(And you will not harm Him in the least.) (11:57) It is narrated in a Hadith (that Allah said),</p><div class="text_uthmani arabic">«يَا عِبَادِي، إِنَّكُمْ لَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، وَلَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي»</div><p>("O My servants! You all can never attain My benefit and thereby benefit Me, and you all can never attain My harm and thereby harm Me.")</p>

The driving of the Criminals to their Final Abode in Hell and how it will be doneAllah informs about the disbelievers who deny the final abode, the recompense, Paradise, and the Hellfire. On the Day of Judgement it will be said to them:انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ (Depart you to that which you used to deny! Depart you to a shadow in three columns,) meaning, a flame of fire when it rises and ascends with smoke. So due to its severity and strength, it will have three columns.لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ (Neither shady nor of any use against the fierce flame of the Fire.) meaning, shade of the smoke that comes from the flame -- which itself will not have a shade, nor will it benefit against the flame. This means it will not protect them from the heat of the flame. Allah said,إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ (Verily, it throws sparks as Al-Qasr,) meaning, its sparks will shoot out from its flame like huge castles. Ibn Mas`ud said, "Like forts." Ibn `Abbas, Mujahid, Qatadah and Malik who reported from Zayd bin Aslam and others said, "This means the trunk of trees."كَأَنَّهُ جِمَـلَةٌ صُفْرٌ (As if they were Sufr camels.) means, black camels. This is the view of Mujahid, Al-Hasan, Qatadah, and Ad-Dahhak, and Ibn Jarir favored this view. Ibn `Abbas Mujahid, and Sa`id bin Jubayr said about,جِمَـلَةٌ صُفْرٌ(Sufr camels.) "Meaning ropes of ships."إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ (Verily, it (Hell) throws sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn `Abbas that he said: "We were directed to the timber a length of three cubits or more in order to use it for construction of buildings. We used to call it Al-Qasr.كَأَنَّهُ جِمَـلَةٌ صُفْرٌ (As if they were Sufr camels.) These (Jimalat) are ropes of ships that are bundled until they resemble the intestines of men."وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (Woe that Day to the deniers!)The Inability of the Criminals to speak, make Excuses, or step forward on the Day of JudgementThen Allah says,هَـذَا يَوْمُ لاَ يَنطِقُونَ (That will be a Day when they shall not speak,) meaning, they will not speak.وَلاَ يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (And they will not be permitted to put forth any excuse.) meaning, they will not be able to speak, nor will they be granted permission to speak so that they can make excuses. Rather, the proof will be established against them, and they will be called upon to speak about the wrong that they did, but they will not be able to say anything. The courts of the Day of Judgement will occur in stages. Sometimes the Lord informs of this stage and sometimes He informs of that stage. This is to show the terrors and calamities of that Day. Thus, after all the details of this discussion, He says:وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says,هَـذَا يَوْمُ الْفَصْلِ جَمَعْنَـكُمْ وَالاٌّوَّلِينَ - فَإِن كَانَ لَكمُ كَيْدٌ فَكِيدُونِ (That will be a Day of Decision! We have brought you and the men of old together! So if you have a plot, use it against Me!) This is an address from the Creator to His servants. He says to them,هَـذَا يَوْمُ الْفَصْلِ جَمَعْنَـكُمْ وَالاٌّوَّلِينَ (That will be a Day of Decision! We have brought you and the men of old together!) meaning, He will gather all of them by His power on one common plane, He will make them hear the caller and He will cause them to see. Then He says,فَإِن كَانَ لَكمُ كَيْدٌ فَكِيدُونِ (So, if you have a plot, use it against Me!) This is a serious threat and a harsh warning. It means, `if you are able to save yourselves from being seized by Me, and rescue yourselves from My ruling, then do so. But you are certainly not able to do so.' This is as Allah says,يمَعْشَرَ الْجِنِّ وَالإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُواْ مِنْ أَقْطَـرِ السَّمَـوَتِ وَالاٌّرْضِ فَانفُذُواْ لاَ تَنفُذُونَ إِلاَّ بِسُلْطَـنٍ (O assembly of Jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!) (55:33) Allah also says,وَلاَ تَضُرُّونَهُ شَيْئًا(And you will not harm Him in the least.) (11:57) It is narrated in a Hadith (that Allah said),«يَا عِبَادِي، إِنَّكُمْ لَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، وَلَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي»("O My servants! You all can never attain My benefit and thereby benefit Me, and you all can never attain My harm and thereby harm Me.")

Go to the shadow with three ramifications,

“Move towards the shadow of the smoke having three branches.”

Depart to a triple-massing shadow

Go on towards the threefold shadow

Depart Unto the shadow three branched:

"Depart you to a shadow (of Hell-fire smoke ascending) in three columns,

“Proceed to a shadow of three different masses.”

proceed towards the three-pronged shadow,

"Depart you to a shadow in three columns,"

Depart unto the shadow falling threefold,

Proceed toward the triple-forked shadow,

Depart into the shadow of three masses,

Proceed to a shadow [of smoke] having three columns

Proceed to that shadow, rising in three columns

Walk on to the covering having three branches,

In<u>t</u>aliqoo il<u>a</u> <i><u>th</u></i>illin <u>th</u>ee thal<u>a</u>thi shuAAab<b>in</b>

Proceed to a shadow rising in three columns:

"Depart ye to a Shadow (of smoke ascending) in three columns,

ٱنطَلِقُوٓا۟ إِلَىٰ ظِلٍّ ذِى ثَلَٰثِ شُعَبٍ

“Walk to the shadow of the smoke of the hellfire, which is split into three parts”

“Walk to the shadow of the smoke of the hellfire, which is split into three parts”

Neither shady nor protecting against the blazing Fire.

“Which neither gives shade, nor saves from the flame.”

unshading against the blazing flame

that will offer no [cooling] shade and will be of no avail against the flame

Neither shading nor availing against the flame.

"Neither shading, nor of any use against the fierce flame of the Fire."

Offering no shade, and unavailing against the flames.

which neither provides (cooling) shade nor protection against the flames;

"Neither shady nor of any use against the fierce flame of the Fire."

(Which yet is) no relief nor shelter from the flame.

neither shady nor of any avail against the flames.

wherein there is neither shade, nor freeing from the blazing flames

[But having] no cool shade and availing not against the flame."

which neither gives shade nor protects one from the flames.

Neither having the coolness of the shade nor availing against the flame.

L<u>a</u> <i><u>th</u></i>aleelin wal<u>a</u> yughnee mina allahab<b>i</b>

affording neither shade, nor protection from the flames,

"(Which yields) no shade of coolness, and is of no use against the fierce Blaze.

لَّا ظَلِيلٍ وَلَا يُغْنِى مِنَ ٱللَّهَبِ

“There is no coolness of shade in it, nor does it stop the flares of the hellfire or its heat from reaching you.”

“There is no coolness of shade in it, nor does it stop the flares of the hellfire or its heat from reaching you.”

It will throw out sparks as logs of wood

Indeed hell throws up sparks like huge castles.

that shoots sparks like dry faggots,

which – behold!- will throw up sparks like [burning] logs,

Verily it shall cast forth sparks like Unto a castle.

Verily! It (Hell) throws sparks (huge) as Al-Qasr [a fort or a Qasr (huge log of wood)],

It shoots sparks as castles.

it indeed throws up sparks like castles,

Verily, it (Hell) throws sparks (huge) as Al-Qasr,

Lo! it throweth up sparks like the castles,

Indeed it throws up [giant] sparks like castles,

it throws spits as (high as a huge) palace,

Indeed, it throws sparks [as huge] as a fortress,

The fire will shoot out sparks as big as huge towers

Surely it sends up sparks like palaces,

Innah<u>a</u> tarmee bishararin ka<b>a</b>lqa<u>s</u>r<b>i</b>

and throwing up sparks as huge as towers

"Indeed it throws about sparks (huge) as Forts,

إِنَّهَا تَرْمِى بِشَرَرٍ كَٱلْقَصْرِ

Indeed, the hellfire spits out sparks, each spark like a palace in size.

Indeed, the hellfire spits out sparks, each spark like a palace in size.

<p>إِنَّهَا تَرْ‌مِي بِشَرَ‌رٍ‌ كَالْقَصْرِ كَأَنَّهُ جِمَالَتٌ صُفْرٌ‌ ‌ (It emits sparks [ as huge ] as castles...77:32) The word gasr means a 'huge, magnificent castle'. The word jimalah is used in the sense of jamal, and means 'camel'. The word sufr is the plural of asfar which means 'yellow'. The verse describes the fire of Hell. It will emit such huge sparks of fire, as if they were huge and magnificent castles. Then they will break up into little splinters, as if they were yellowish camels. Some scholars have translated the word 'sufr' as 'black' because yellowish colour of camels tends to blackness. [ Ruh ].</p>

إِنَّهَا تَرْ‌مِي بِشَرَ‌رٍ‌ كَالْقَصْرِ كَأَنَّهُ جِمَالَتٌ صُفْرٌ‌ ‌ (It emits sparks [ as huge ] as castles...77:32) The word gasr means a 'huge, magnificent castle'. The word jimalah is used in the sense of jamal, and means 'camel'. The word sufr is the plural of asfar which means 'yellow'. The verse describes the fire of Hell. It will emit such huge sparks of fire, as if they were huge and magnificent castles. Then they will break up into little splinters, as if they were yellowish camels. Some scholars have translated the word 'sufr' as 'black' because yellowish colour of camels tends to blackness. [ Ruh ].

So like golden camels."

Seeming like yellow camels.

sparks like to golden herds.

like giant fiery ropes!

As though they were camels yellow tawny.

As if they were Jimalatun Sufr (yellow camels or bundles of ropes)."

As if they were yellow camels.

which seem as though they are yellow-coloured camels.

As if they were Sufr camels.

(Or) as it might be camels of bright yellow hue.

[bright] like yellow camels.

as black camels.

As if they were yellowish [black] camels.

and yellow camels.

As if they were tawny camels.

Kaannahu jim<u>a</u>latun <u>s</u>ufr<b>un</b>

and as bright as a herd of yellow camels.

"As if there were (a string of) yellow camels (marching swiftly)."

كَأَنَّهُۥ جِمَٰلَتٌ صُفْرٌ

It is as if the sparks that it spits out are black mountains in their darkness and size.

It is as if the sparks that it spits out are black mountains in their darkness and size.

Alas the woe that day for those who deny!

Ruin is for the deniers on that day!

Woe that day unto those who cry it lies!

Woe on that Day unto those who give the lie to the truth –

Woe on that day Unto the beliers!

Woe that Day to the deniers (of the Day of Resurrection)!

Woe on that Day to the liars.

Woe on that Day to those that give the lie to the Truth!

Woe that Day to the deniers (of the Day of Resurrection)!

Woe unto the repudiators on that day!

Woe to the deniers on that day!

Woe on that Day to those who belied it!

Woe, that Day, to the deniers.

On that day, woe would be upon those who have rejected God's revelations!

Woe on that day to the rejecters.

Waylun yawmai<u>th</u>in lilmuka<u>thth</u>ibeen<b>a</b>

Woe on that Day to those who reject the truth!

Ah woe, that Day, to the Rejecters of Truth!

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Destruction, punishment and loss on that day will be for the rejectors who rejected whatever the Messengers brought from Allah.

Destruction, punishment and loss on that day will be for the rejectors who rejected whatever the Messengers brought from Allah.

They will not be able to speak that day,

This is a day in which they will not be able to speak.

This is the day they shall not speak

that Day on which they will not [be able to] utter a word,

This is a Day whereon they shall not be able to speak.

That will be a Day when they shall not speak (during some part of it),

This is a Day when they will not speak.

That will be the Day on which they will not (be able to) utter a word,

That will be a Day when they shall not speak (during some part of it),

This is a day wherein they speak not,

This is a day wherein they will not speak,

This is the Day they shall not speak,

This is a Day they will not speak,

On that day they will not be able to speak,

This is the day on which they shall not speak,

H<u>atha</u> yawmu l<u>a</u> yan<u>t</u>iqoon<b>a</b>

On that Day they will be speechless,

That will be a Day when they shall not be able to speak.

هَٰذَا يَوْمُ لَا يَنطِقُونَ

This is a day on which they will not speak at all.

This is a day on which they will not speak at all.

<p>هَـٰذَا يَوْمُ لَا يَنطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُ‌ونَ (This is a day when they will not speak, nor will they be allowed to offer excuses....77:35, 36) In other words, this is the Day in which they will not be able to talk, nor will they be permitted to offer pleas for their misdeeds. However, other verses of the Qur'an inform us that they will speak and will be permitted to offer excuses. There is no discrepancy between the two verses, because there will be various stages on the Plain of Gathering (Mahshar) through which people will have to pass. Sometimes they will pass through a stage where it would be forbidden for them to speak or offer excuses; and at another stage they will be permitted. [ Ruh ].</p>

هَـٰذَا يَوْمُ لَا يَنطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُ‌ونَ (This is a day when they will not speak, nor will they be allowed to offer excuses....77:35, 36) In other words, this is the Day in which they will not be able to talk, nor will they be permitted to offer pleas for their misdeeds. However, other verses of the Qur'an inform us that they will speak and will be permitted to offer excuses. There is no discrepancy between the two verses, because there will be various stages on the Plain of Gathering (Mahshar) through which people will have to pass. Sometimes they will pass through a stage where it would be forbidden for them to speak or offer excuses; and at another stage they will be permitted. [ Ruh ].

Nor given leave to make excuses.

Nor will they be given permission to present excuses.

neither be given leave, and excuse themselves.

nor be allowed to proffer excuses!

Nor shall they be permitted so that they might excuse themselves.

And they will not be permitted to put forth any excuse.

And they will not be allowed to apologize.

nor will they be allowed to proffer excuses.

And they will not be permitted to put forth any excuse.

Nor are they suffered to put forth excuses.

nor will they be permitted to offer excuses.

nor shall they be given permission, so that they can apologize.

Nor will it be permitted for them to make an excuse.

nor will they be permitted to offer any excuses.

And permission shall not be given to them so that they should offer excuses.

Wal<u>a</u> yu<u>th</u>anu lahum fayaAAta<u>th</u>iroon<b>a</b>

nor shall they be permitted to offer excuses.

Nor will it be open to them to put forth pleas.

وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ

Neither will they be given permission to present excuses to their Lord for their disbelief and evils.

Neither will they be given permission to present excuses to their Lord for their disbelief and evils.

Alas the woe that day for those who deny!

Ruin is for the deniers on that day!

Woe that day unto those who cry it lies!

Woe on that Day unto those who give the lie to the truth –

Woe on that day Unto the beliers!

Woe that Day to the deniers (of the Day of Resurrection)!

Woe on that Day to the rejecters.

Woe on that Day to those that give the lie to the Truth!

Woe that Day to the deniers (of the Day of Resurrection)!

Woe unto the repudiators on that day!

Woe to the deniers on that day!

Woe on that Day to those who belied it!

Woe, that Day, to the deniers.

On that day, woe would be those who have rejected God's revelations!

Woe on that day to the rejecters.

Waylun yawmai<u>th</u>in lilmuka<u>thth</u>ibeen<b>a</b>

Woe on that Day to those who reject the truth!

Ah woe, that Day, to the Rejecters of Truth!

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Destruction, punishment and loss on that day will be for the rejectors of the news of this day.

Destruction, punishment and loss on that day will be for the rejectors of the news of this day.

That will be the Day of Reckoning. Gathered will be (you) and the earlier (generations).

This is the Day of Decision; We have gathered you and all the earlier men.

'This is the Day of Decision; We have joined you with the ancients;

that Day of Distinction [between the true and the false, when they will be told]: "We have brought you together with those [sinners] of olden times;

This is the Day of Decision, We have assembled both ye and the ancients.

That will be a Day of Decision! We have brought you and the men of old together!

This is the Day of Separation; We have gathered you, together with the ancients.

That is the Day of Judgement on which We have assembled you as well as all those who went before you.

That will be a Day of Decision! We have brought you and the men of old together!

This is the Day of Decision, We have brought you and the men of old together.

‘This is the Day of Judgement. We have brought you together with the former generations.

Such is the Day of Decision. We will gather you with the ancients.

This is the Day of Judgement; We will have assembled you and the former peoples.

That is the Day of Judgment. We will bring you together with all the ancient peoples.

This is the day of decision: We have gathered you and those of yore.

H<u>atha</u> yawmu alfa<u>s</u>li jamaAAn<u>a</u>kum wa<b>a</b>lawwaleen<b>a</b>

This is the Day of Judgement. We have assembled you all together with past generations.

That will be a Day of Sorting out! We shall gather you together and those before (you)!

هَٰذَا يَوْمُ ٱلْفَصْلِ جَمَعْنَٰكُمْ وَٱلْأَوَّلِينَ

This is the day of separation between the creations; I have gathered you and the previous nations on one plain.

This is the day of separation between the creations; I have gathered you and the previous nations on one plain.

So if you have any plot to devise against Me, then devise it.

If you now have any conspiracy, carry it out on Me.

if you have a trick, try you now to trick Me!'

and if you [think that you] have a subterfuge left, try to outwit Me!"

If now ye have any craft, try that craft upon Me.

So if you have a plot, use it against Me (Allah)!

So if you have a strategy, use it against Me.

So if you have any ploy, try it against Me!

So, if you have a plot, use it against Me (Allah)!

If now ye have any wit, outwit Me.

If you have any stratagems [left], try them out against Me!’

If you are cunning, then try your cunning against Me!

So if you have a plan, then plan against Me.

If you have any plans, use them.

So if you have a plan, plan against Me (now).

Fain k<u>a</u>na lakum kaydun fakeedoon<b>i</b>

If now you have any strategy, use it against Me.

Now, if ye have a trick (or plot), use it against Me!

فَإِن كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ

So if you have a plan that you may execute to save yourselves from My punishment, try it.

So if you have a plan that you may execute to save yourselves from My punishment, try it.

Alas the woe that day for those who deny!

Ruin is for the deniers on that day!

Woe that day unto those who cry it lies!

Woe on that Day unto those who give the lie to the truth!

Woe on the day Unto the beliers!

Woe that Day to the deniers (of the Day of Resurrection)!

Woe on that Day to the falsifiers.

Woe on that Day to those that give the lie to the Truth!

Woe that Day to the deniers (of the Day of Resurrection)!

Woe unto the repudiators on that day!

Woe to the deniers on that day!

Woe on that Day to those who belied it!

Woe, that Day, to the deniers.

On that day, woe would be upon those who have rejected God's revelations!

Woe on that day to the rejecters.

Waylun yawmai<u>th</u>in lilmuka<u>thth</u>ibeen<b>a</b>

Woe on that Day to those who reject the truth!

Ah woe, that Day, to the Rejecters of Truth!

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Destruction, punishment and loss on that day will be for the rejectors of the day of separation.

Destruction, punishment and loss on that day will be for the rejectors of the day of separation.

Those who take heed for themselves and fear God, will be amidst shade and springs of water,

Indeed the pious are in shade and springs.

Truly the godfearing shall dwell amid shades and fountains,

[AS AGAINST this,] behold, the God-conscious shall dwell amidst [cooling] shades and springs,

Verily the God-fearing shall be amid shades and springs,

Verily, the Muttaqun (pious - see V. 2:2) shall be amidst shades and springs.

The righteous will be amidst shades and fountains.

Behold, today the God-fearing will be amidst shades and springs,

Verily, those who had Taqwa, shall be amidst shades and springs.

Lo! those who kept their duty are amid shade and fountains,

Indeed the Godwary will be amid shades and springs

Indeed, the cautious, shall live amid shades and fountains

Indeed, the righteous will be among shades and springs

The pious ones will rest amid the shade, springs,

Surely those who guard (against evil) shall be amid shades and fountains,

Inna almuttaqeena fee <i><u>th</u></i>il<u>a</u>lin waAAuyoon<b>in</b>

The righteous shall dwell amidst cool shades and fountains,

As to the Righteous, they shall be amidst (cool) shades and springs (of water).

إِنَّ ٱلْمُتَّقِينَ فِى ظِلَٰلٍ وَعُيُونٍ

Indeed, those who are mindful of their Lord by fulfilling His commands and refraining from the things he has not allowed, they will be in the extending shade of the trees of Paradise, and among sweet, flowing springs.

Indeed, those who are mindful of their Lord by fulfilling His commands and refraining from the things he has not allowed, they will be in the extending shade of the trees of Paradise, and among sweet, flowing springs.

<div class="text_uthmani arabic">وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ </div><p>** (Woe that Day to the deniers!) **(41. Verily, those who had Taqwa, shall be amidst shades and springs.) (42. And fruits, such as they desire.) (43. "Eat and drink comfortably for that which you used to do.") (44. Verily, thus We reward the Muhsinin.) (45. Woe that Day to the deniers!) (46. Eat and enjoy yourselves for a little while. Verily, you are criminals.) (47. Woe that Day to the deniers!) (48. And when it is said to them: "Bow down yourself!" They bow not down.) (49. Woe that Day to the deniers!)(50. Then in what statement after this will they believe)</p><h2 class="title">The Final Abode for Those Who have Taqwa</h2><p>Allah informs that His servants who have Taqwa and worship Him by performing the obligations and abandoning the forbidden things, will be in gardens and springs on the Day of Judgement. This means they will be in the opposite condition of the wretched people, who will be in shades of Al-Yahmum, which is purtrid, black smoke. Allah says,</p><div class="text_uthmani arabic">وَفَوَكِهَ مِمَّا يَشْتَهُونَ </div><p>(And fruits, such as they desire.) meaning, and from other types of fruits, they will have whatever they request.</p><div class="text_uthmani arabic">كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَا كُنتُمْ تَعْمَلُونَ </div><p>(Eat and drink comfortably for that which you used to do.) meaning, this will be said to them out of kindness for them. Reestablishing what He has previously mentioned, Allah says;</p><div class="text_uthmani arabic">إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ </div><p>(Verily, thus We reward the Muhsinin.) meaning, `this is Our reward for whoever does good deeds.'</p><div class="text_uthmani arabic">وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ </div><p>(Woe that Day to the deniers!)</p><h2 class="title">A Threat for Whoever denies the Day of Judgement</h2><p>Allah says,</p><div class="text_uthmani arabic">كُلُواْ وَتَمَتَّعُواْ قَلِيلاً إِنَّكُمْ مُّجْرِمُونَ </div><p>(Eat and enjoy yourselves for a little while. Verily, you are criminals.) This is an address to the deniers of the Day of Judgement. It is commanding them with a command of threat and intimidation. Allah says, s</p><div class="text_uthmani arabic">كُلُواْ وَتَمَتَّعُواْ قَلِيلاً</div><p>(Eat and enjoy yourselves for a little while.) meaning, for a period of time that is short, small and brief.</p><div class="text_uthmani arabic">إِنَّكُمْ مُّجْرِمُونَ</div><p>(Verily, you are criminals.) meaning, then you all will be driven to the fire of Hell which has already been mentioned.</p><div class="text_uthmani arabic">وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ </div><p>(Woe that Day to the deniers!) This is similar to Allah's statement,</p><div class="text_uthmani arabic">نُمَتِّعُهُمْ قَلِيلاً ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ </div><p>(We let them enjoy for a little while, then in the end We shall oblige them to a great torment.) (31:24) Allah also says,</p><div class="text_uthmani arabic">قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لاَ يُفْلِحُونَ - مَتَـعٌ فِى الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُواْ يَكْفُرُونَ </div><p>(Verily, those who invent a lie against Allah, will never be successsful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.) (10:69,70) Then Allah says,</p><div class="text_uthmani arabic">وَإذَا قِيلَ لَهُمُ ارْكَعُواْ لاَ يَرْكَعُونَ </div><p>(And when it is said to them: "Bow down yourself!" They bow not down.) meaning, when these ignorant disbelievers are ordered to pray with the congregation (of believers), they refuse and turn away from it arrogantly. Thus, Allah says,</p><div class="text_uthmani arabic">وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ </div><p>(Woe that Day to the deniers!) Then Allah says,</p><div class="text_uthmani arabic">فَبِأَىِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ </div><p>(Then in what statement after this will they believe) meaning, if they do not believe in this Qur'an, then what talk will they believe in This is as Allah says,</p><div class="text_uthmani arabic">فَبِأَىِّ حَدِيثٍ بَعْدَ اللَّهِ وَءايَـتِهِ يُؤْمِنُونَ</div><p>(Then in which speech after Allah and His Ayat will they believe) (45: 6) This is the end of the Tafsir of Surat Al-Mursalat, and all praise and thanks are due to Allah. He is the Giver of success and security.</p>

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ** (Woe that Day to the deniers!) **(41. Verily, those who had Taqwa, shall be amidst shades and springs.) (42. And fruits, such as they desire.) (43. "Eat and drink comfortably for that which you used to do.") (44. Verily, thus We reward the Muhsinin.) (45. Woe that Day to the deniers!) (46. Eat and enjoy yourselves for a little while. Verily, you are criminals.) (47. Woe that Day to the deniers!) (48. And when it is said to them: "Bow down yourself!" They bow not down.) (49. Woe that Day to the deniers!)(50. Then in what statement after this will they believe)The Final Abode for Those Who have TaqwaAllah informs that His servants who have Taqwa and worship Him by performing the obligations and abandoning the forbidden things, will be in gardens and springs on the Day of Judgement. This means they will be in the opposite condition of the wretched people, who will be in shades of Al-Yahmum, which is purtrid, black smoke. Allah says,وَفَوَكِهَ مِمَّا يَشْتَهُونَ (And fruits, such as they desire.) meaning, and from other types of fruits, they will have whatever they request.كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَا كُنتُمْ تَعْمَلُونَ (Eat and drink comfortably for that which you used to do.) meaning, this will be said to them out of kindness for them. Reestablishing what He has previously mentioned, Allah says;إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ (Verily, thus We reward the Muhsinin.) meaning, `this is Our reward for whoever does good deeds.'وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (Woe that Day to the deniers!)A Threat for Whoever denies the Day of JudgementAllah says,كُلُواْ وَتَمَتَّعُواْ قَلِيلاً إِنَّكُمْ مُّجْرِمُونَ (Eat and enjoy yourselves for a little while. Verily, you are criminals.) This is an address to the deniers of the Day of Judgement. It is commanding them with a command of threat and intimidation. Allah says, sكُلُواْ وَتَمَتَّعُواْ قَلِيلاً(Eat and enjoy yourselves for a little while.) meaning, for a period of time that is short, small and brief.إِنَّكُمْ مُّجْرِمُونَ(Verily, you are criminals.) meaning, then you all will be driven to the fire of Hell which has already been mentioned.وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (Woe that Day to the deniers!) This is similar to Allah's statement,نُمَتِّعُهُمْ قَلِيلاً ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to a great torment.) (31:24) Allah also says,قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لاَ يُفْلِحُونَ - مَتَـعٌ فِى الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُواْ يَكْفُرُونَ (Verily, those who invent a lie against Allah, will never be successsful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.) (10:69,70) Then Allah says,وَإذَا قِيلَ لَهُمُ ارْكَعُواْ لاَ يَرْكَعُونَ (And when it is said to them: "Bow down yourself!" They bow not down.) meaning, when these ignorant disbelievers are ordered to pray with the congregation (of believers), they refuse and turn away from it arrogantly. Thus, Allah says,وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says,فَبِأَىِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (Then in what statement after this will they believe) meaning, if they do not believe in this Qur'an, then what talk will they believe in This is as Allah says,فَبِأَىِّ حَدِيثٍ بَعْدَ اللَّهِ وَءايَـتِهِ يُؤْمِنُونَ(Then in which speech after Allah and His Ayat will they believe) (45: 6) This is the end of the Tafsir of Surat Al-Mursalat, and all praise and thanks are due to Allah. He is the Giver of success and security.

And such fruits as they desire.

And among fruits whichever they may desire.

and such fruits as their hearts desire:

and [partake of] whatever fruit they may desire;

And fruits such as they shall desire.

And fruits, such as they desire.

And fruits as they desire.

and the fruits that they desire (will be ready at hand).

And fruits, such as they desire.

And fruits such as they desire.

and [enjoying] such fruits as they desire.

and have such fruits as they desire.

And fruits from whatever they desire,

and fruits of the kind which they desire.

And fruits such as they desire.

Wafaw<u>a</u>kiha mimm<u>a</u> yashtahoon<b>a</b>

and shall have fruits such as they desire;

And (they shall have) fruits,- all they desire.

وَفَوَٰكِهَ مِمَّا يَشْتَهُونَ

And among fruits they desire to eat.

And among fruits they desire to eat.

"Eat and drink with relish as reward for what you had done."

“Eat and drink with pleasure, the reward of your deeds.”

'Eat and drink, with wholesome appetite, for that you were working.'

[and they will be told:] "Eat and drink in good cheer in return for what you did [in life]!"

'Eat and drink with relish that which ye have been working.

"Eat and drink comfortably for that which you used to do.

“Eat and drink pleasantly, for what you used to do.”

Eat and drink and may every joy attend you as a reward for your deeds.

"Eat and drink comfortably for that which you used to do."

(Unto them it is said:) Eat, drink and welcome, O ye blessed, in return for what ye did.

[They will be told:] ‘Enjoy your food and drink, [a reward] for what you used to do.

(It shall be said to them): 'Eat and drink, with a good appetite, for all that you did'

[Being told], "Eat and drink in satisfaction for what you used to do."

(They will be told), "Eat and drink in good health as a reward for what you have done".

Eat and drink pleasantly because of what you did.

Kuloo wa<b>i</b>shraboo haneean bim<u>a</u> kuntum taAAmaloon<b>a</b>

[They will be told], "Eat and drink with relish in return for what you did [in life]:

"Eat ye and drink ye to your heart's content: for that ye worked (Righteousness).

كُلُوا۟ وَٱشْرَبُوا۟ هَنِيٓـًٔۢا بِمَا كُنتُمْ تَعْمَلُونَ

And it will be said to them: “Eat from the good, and drink a pleasant, unspoiled drink in return for your good deeds in the world.”

And it will be said to them: “Eat from the good, and drink a pleasant, unspoiled drink in return for your good deeds in the world.”

That is how We reward the good.

This is how We reward the virtuous.

Even so do We recompense the good-doers.

Thus, behold, do We reward the doers of good;

Verily We! in this wise We recompense the well-doers.

Verily, thus We reward the Muhsinun (good-doers).

This is how We reward the doers of good.

Thus do We reward those that do good.

Verily, thus We reward the Muhsinin.

Thus do We reward the good.

Thus do We reward the virtuous.’

As such We recompense those who did good.

Indeed, We thus reward the doers of good.

Thus do We reward the righteous ones.

Surely thus do We reward the doers of good.

Inn<u>a</u> ka<u>tha</u>lika najzee almu<u>h</u>sineen<b>a</b>

this is how We reward those who do good."

Thus do We certainly reward the Doers of Good.

إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ

Just as I have requited you with this requital, I requite all those who do good deeds.

Just as I have requited you with this requital, I requite all those who do good deeds.

Alas the woe that day for those who deny!

Ruin is for the deniers on that day!

Woe that day unto those who cry it lies!

[but] woe on that Day unto those who give the lie to the truth!

Woe on that day Unto the beliers!

Woe that Day to the deniers (of the Day of Resurrection)!

Woe on that Day to the deniers.

Woe on that Day to those that give the lie to the Truth!

Woe that Day to the deniers!

Woe unto the repudiators on that day!

Woe to the deniers on that day!

Woe on that Day to those who belied it!

Woe, that Day, to the deniers.

On that day, woe would be upon those who have rejected God's revelations!

Woe on that day to the rejecters.

Waylun yawmai<u>th</u>in lilmuka<u>thth</u>ibeen<b>a</b>

[But] woe on that Day to those who reject the truth!

Ah woe, that Day, to the Rejecters of Truth!

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Destruction, punishment and loss on that day will be for the rejectors of whatever Allah has prepared for the Mindful.

Destruction, punishment and loss on that day will be for the rejectors of whatever Allah has prepared for the Mindful.

Eat and enjoy for a while: You are certainly sinners.

“Eat and enjoy for a while – indeed you are guilty.”

'Eat and take your joy a little; you are sinners!'

EAT [your fill] and enjoy your life for a little while, O you who are lost in sin!

'Eat and enjoy a little; verily ye are culprits.

(O you disbelievers)! Eat and enjoy yourselves (in this worldly life) for a little while. Verily, you are the Mujrimun (polytheists, disbelievers, sinners, criminals, etc.).

“Eat and enjoy yourselves a little; you are indeed criminals.”

Eat and enjoy yourselves for a while. Surely you are evil-doers.

Eat and enjoy yourselves for a little while. Verily, you are criminals.

Eat and take your ease (on earth) a little. Lo! ye are guilty.

‘Eat and enjoy a little! You are indeed guilty.’

'Eat and enjoy yourselves a little, for you are sinners'

[O disbelievers], eat and enjoy yourselves a little; indeed, you are criminals.

(Disbelievers), eat and enjoy yourselves for a little while. You are certainly sinful ones.

Eat and enjoy yourselves for a little; surely you are guilty.

Kuloo watamattaAAoo qaleelan innakum mujrimoon<b>a</b>

Eat [your fill] and enjoy your life for a little while, O you who are lost in sin.

(O ye unjust!) Eat ye and enjoy yourselves (but) a little while, for that ye are Sinners.

كُلُوا۟ وَتَمَتَّعُوا۟ قَلِيلًا إِنَّكُم مُّجْرِمُونَ

And it will be said to the rejectors: “Eat and enjoy the tasty things of life for a short time in the world; you are indeed, criminals due to your disbelief in Allah and rejection of His Messengers.”

And it will be said to the rejectors: “Eat and enjoy the tasty things of life for a short time in the world; you are indeed, criminals due to your disbelief in Allah and rejection of His Messengers.”

<p>كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُم مُّجْرِ‌مُونَ ("Eat and drink for a while! You are guilty ones...77:46) This verse addresses the infidels through the Holy Prophet ﷺ . They may eat and drink and enjoy themselves in this world, but the span is short, and then there will be nothing but punishment for them. [ Abu Hayyan ].</p>

كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُم مُّجْرِ‌مُونَ ("Eat and drink for a while! You are guilty ones...77:46) This verse addresses the infidels through the Holy Prophet ﷺ . They may eat and drink and enjoy themselves in this world, but the span is short, and then there will be nothing but punishment for them. [ Abu Hayyan ].

Alas the woe that day for those who deny!

Ruin is for the deniers on that day!

Woe that day unto those who cry it lies!

[But] woe on that Day unto those who give the lie to the truth,

Woe on that day Unto the beliers!

Woe that Day to the deniers (of the Day of Resurrection)!

Woe on that Day to the liars.

Woe on that Day to those that give the lie to the Truth!

Woe that Day to the deniers!

Woe unto the repudiators on that day!

Woe to the deniers on that day!

Woe on that Day to those who belied it!

Woe, that Day, to the deniers.

On that day, woe would be upon those who have rejected God's revelations!

Woe on that day to the rejecters.

Waylun yawmai<u>th</u>in lilmuka<u>thth</u>ibeen<b>a</b>

Woe on that Day to those who reject the truth!

Ah woe, that Day, to the Rejecters of Truth!

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Destruction, punishment and loss on that day will be for the rejectors of their requital on the day of recompense.

Destruction, punishment and loss on that day will be for the rejectors of their requital on the day of recompense.

When it is said to them: "Bow in homage," they do not bow.

And when it is said to them, “Offer the prayer” – they do not!

When it is said to them, 'Prostrate yourselves!' they prostrate not.

and when they are told, "Bow down [before God]", do not bow down:

And when it is said Unto them: 'bow down, they bow not down.

And when it is said to them: "Bow down yourself (in prayer)!" They bow not down (offer not their prayers).

And when it is said to them, “Kneel”, they do not kneel.

When it is said to them: “Bow down (before Allah),” they do not bow down.

And when it is said to them: "Bow down yourself!" They bow not down.

When it is said unto them: Bow down, they bow not down!

When they are told, ‘Bow down [in prayer],’ they do not bow down!

When it is said to them: 'Bow yourselves' they do not bow.

And when it is said to them, "Bow [in prayer]," they do not bow.

When they are told to say their prayers, they do not bow down (in prayer).

And where it is said to them: Bow down, they do not bow down.

Wai<u>tha</u> qeela lahumu irkaAAoo l<u>a</u> yarkaAAoon<b>a</b>

When they are bidden to bow down, they do not bow down.

And when it is said to them, "Prostrate yourselves!" they do not so.

وَإِذَا قِيلَ لَهُمُ ٱرْكَعُوا۟ لَا يَرْكَعُونَ

When these rejectors are told: “Perform prayer for Allah”, they do not pray to Him.

When these rejectors are told: “Perform prayer for Allah”, they do not pray to Him.

<p>وَإِذَا قِيلَ لَهُمُ ارْ‌كَعُوا لَا يَرْ‌كَعُونَ (And when it is said to them, "Bow down", they do not bow down...77:48) According to most commentators, the word ruku' is used here in its primitive sense 'to bow down and submit'. The verse signifies that when they were told to submit to the Divine commands, they refused to comply. Some scholars take the word ruku` in its technical sense and interpret the verse to signify 'when they are called to prayer, they refused to pray.' The ruku` is a part of the prayer, but it refers here to the whole prayer. [ Ruh ]</p>

وَإِذَا قِيلَ لَهُمُ ارْ‌كَعُوا لَا يَرْ‌كَعُونَ (And when it is said to them, "Bow down", they do not bow down...77:48) According to most commentators, the word ruku' is used here in its primitive sense 'to bow down and submit'. The verse signifies that when they were told to submit to the Divine commands, they refused to comply. Some scholars take the word ruku` in its technical sense and interpret the verse to signify 'when they are called to prayer, they refused to pray.' The ruku` is a part of the prayer, but it refers here to the whole prayer. [ Ruh ]

Alas the woe that day for those who deny!

Ruin is for the deniers on that day!

Woe that day unto those who cry it lies!

woe on that Day unto those who give the to the truth!

Woe on that day Unto the beliers!

Woe that Day to the deniers (of the Day of Resurrection)!

Woe on that Day to the rejecters.

Woe on that Day to those that give the lie to the Truth!

Woe that Day to the deniers!

Woe unto the repudiators on that day!

Woe to the deniers on that day!

Woe on that Day to those who belied it!

Woe, that Day, to the deniers.

On that day, woe would be upon those who have rejected God's revelations!

Woe on that day to the rejecters.

Waylun yawmai<u>th</u>in lilmuka<u>thth</u>ibeen<b>a</b>

Woe on that Day to those who reject the truth!

Ah woe, that Day, to the Rejecters of Truth!

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Destruction, punishment and loss on that day will be for the rejectors who rejected whatever the Messengers brought from Allah.

Destruction, punishment and loss on that day will be for the rejectors who rejected whatever the Messengers brought from Allah.

In what other lore after this will they then believe?

So after this, in what matter will they believe?

In what discourse after this will they believe?

In what other tiding, then, will they, after this, believe?

In what discourse, then, after it, will they believe?

Then in what statement after this (the Quran) will they believe?

In what message, beyond this, will they believe?

In what discourse after this (Qur'an) will they, then, believe?

Then in what statement after this will they believe

In what statement, after this, will they believe?

So what discourse will they believe after this?

After this, in what discourse will they believe?

Then in what statement after the Qur'an will they believe?

In which word other than the Quran will they believe?

In what announcement, then, after it, will they believe?

Fabiayyi <u>h</u>adeethin baAAdahu yuminoon<b>a</b>

In which word then, after this, will they believe?

Then what Message, after that, will they believe in?

فَبِأَىِّ حَدِيثٍۭ بَعْدَهُۥ يُؤْمِنُونَ

So when they do not bring faith in this Qur’ān that was revealed from their Lord, what other speech will they bring faith in?

So when they do not bring faith in this Qur’ān that was revealed from their Lord, what other speech will they bring faith in?

<p>فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (Now, in which discourse, after this, will they believe? ...77:50) The Holy Qur'an is the last Book of Allah which explains its message and wisdom most lucidly, excellently, eloquently, elegantly, and its arguments most convincingly. Its style is extremely effective and the admonition soul-capturing. If they do not believe in such a Book, then for which word are they waiting? This is to express disappointment in them. A Hadith narrative instructs that when one recites this verse, he should say 'I believe in Allah'. This statement must be made outside the prayer, or in voluntary prayer. He must abstain from this statement in obligatory and Sunnah prayer. Hadith narratives are clear on this point. And Allah knows best!</p>

فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (Now, in which discourse, after this, will they believe? ...77:50) The Holy Qur'an is the last Book of Allah which explains its message and wisdom most lucidly, excellently, eloquently, elegantly, and its arguments most convincingly. Its style is extremely effective and the admonition soul-capturing. If they do not believe in such a Book, then for which word are they waiting? This is to express disappointment in them. A Hadith narrative instructs that when one recites this verse, he should say 'I believe in Allah'. This statement must be made outside the prayer, or in voluntary prayer. He must abstain from this statement in obligatory and Sunnah prayer. Hadith narratives are clear on this point. And Allah knows best!

OF WHAT ARE they asking one another?

What are they questioning each other about?

Of what do they question one another?

ABOUT WHAT do they [most often] ask one another?

Of what ask they?

What are they asking (one another)?

What are they asking one another about?

About what are they asking one another?

What are they asking about

Whereof do they question one another?

What is it that they are questioning each other about?!

What do they question each other about!

About what are they asking one another?

What do they quarrel about?

Of what do they ask one another?

AAamma yatas<u>a</u>aloon<b>a</b>

What are they asking each other about?

Concerning what are they disputing?

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ عَمَّ يَتَسَآءَلُونَ

What are these idolaters asking one another about, after Allah has sent His Messenger (peace be upon him) to them?

What are these idolaters asking one another about, after Allah has sent His Messenger (peace be upon him) to them?

<p>Commentary</p><p>عَمَّ يَتَسَاءَلُونَ (About what are they asking each other?...78:1). The word ` amma is made up of two particles: [ 1] The preposition' عن an (about); and [ 2] the interrogative particle ما 'ma' (what?) (the last letter, that is, 'ma' has been omitted according to the grammatical composition. The sense is: About what are they asking each other?' Allah Himself replies to the question when He says:</p>

Commentaryعَمَّ يَتَسَاءَلُونَ (About what are they asking each other?...78:1). The word ` amma is made up of two particles: [ 1] The preposition' عن an (about); and [ 2] the interrogative particle ما 'ma' (what?) (the last letter, that is, 'ma' has been omitted according to the grammatical composition. The sense is: About what are they asking each other?' Allah Himself replies to the question when He says:

<h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Beneficent, the Most Merciful.</p><h2 class="title">Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement</h2><p>In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says,</p><div class="text_uthmani arabic">عَمَّ يَتَسَآءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ </div><p>(What are they asking about About the great news,) meaning, what are they asking about They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information.</p><div class="text_uthmani arabic">الَّذِى هُمْ فِيهِ مُخْتَلِفُونَ </div><p>(About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying,</p><div class="text_uthmani arabic">كَلاَّ سَيَعْلَمُونَ - ثُمَّ كَلاَّ سَيَعْلَمُونَ </div><p>(Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning.</p><h2 class="title">Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead</h2><p>Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says,</p><div class="text_uthmani arabic">أَلَمْ نَجْعَلِ الاٌّرْضَ مِهَـداً </div><p>(Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them.</p><div class="text_uthmani arabic">وَالْجِبَالَ أَوْتَاداً </div><p>(And the mountains as pegs) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says,</p><div class="text_uthmani arabic">وَخَلَقْنَـكُمْ أَزْوَجاً </div><p>(And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement,</p><div class="text_uthmani arabic">وَمِنْ ءايَـتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَجاً لِّتَسْكُنُواْ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً</div><p>(And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.) (30:21)</p><div class="text_uthmani arabic">وَجَعَلْنَا نَوْمَكُمْ سُبَاتاً </div><p>(And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan.</p><div class="text_uthmani arabic">وَجَعَلْنَا الَّيْلَ لِبَاساً </div><p>(And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says,</p><div class="text_uthmani arabic">وَالَّيْلِ إِذَا يَغْشَـهَا </div><p>(By the night as it conceals it.) (91:4) Qatadah commented;</p><div class="text_uthmani arabic">وَجَعَلْنَا الَّيْلَ لِبَاساً </div><p>(And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement,</p><div class="text_uthmani arabic">وَجَعَلْنَا النَّهَارَ مَعَاشاً </div><p>(And We have made the day for livelihood.) meaning, `We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement,</p><div class="text_uthmani arabic">وَبَنَيْنَا فَوْقَكُمْ سَبْعاً شِدَاداً </div><p>(And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says,</p><div class="text_uthmani arabic">وَجَعَلْنَا سِرَاجاً وَهَّاجاً </div><p>(And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says,</p><div class="text_uthmani arabic">وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَآءً ثَجَّاجاً </div><p>(And We have sent down from the Mu`sirat water Thajjaj.) `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "From the Mu`sirat means from the clouds." This was also stated by `Ikrimah, Abu Al-`Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi` bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu`sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says,</p><div class="text_uthmani arabic">اللَّهُ الَّذِى يُرْسِلُ الرِّيَـحَ فَتُثِيرُ سَحَاباً فَيَبْسُطُهُ فِى السَّمَآءِ كَيْفَ يَشَآءُ وَيَجْعَلُهُ كِسَفاً فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلاَلِهِ</div><p>(Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!) (30:48) meaning, from its midst. Concerning Allah's statement,</p><div class="text_uthmani arabic">مَآءً ثَجَّاجاً</div><p>(water Thajjaj) Mujahid, Qatadah, and Ar-Rabi` bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah said to her,</p><div class="text_uthmani arabic">«أَنْعَتُ لَكِ الْكُرْسُف»</div><p>(I suggest you to make an absorbent cloth for yourself.)" Meaning, `dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said,</p><div class="text_uthmani arabic">لِّنُخْرِجَ بِهِ حَبّاً وَنَبَاتاً - وَجَنَّـتٍ أَلْفَافاً </div><p>(That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, `so that We may bring out great abundance, goodness, benefit, and blessing through this water.'</p><div class="text_uthmani arabic">حَبّاً</div><p>(grains) This refers to that which is preserved for (the usage) of humans and cattle.</p><div class="text_uthmani arabic">وَنَبَاتاً</div><p>(and vegetations) meaning, vegetables that are eaten fresh.</p><div class="text_uthmani arabic">وَجَنَّـتٍ</div><p>(And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says</p><div class="text_uthmani arabic">وَجَنَّـتٍ أَلْفَافاً </div><p>(And gardens that are Alfaf.) Ibn `Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement,</p><div class="text_uthmani arabic">وَفِى الاٌّرْضِ قِطَعٌ مُّتَجَـوِرَتٌ وَجَنَّـتٌ مِّنْ أَعْنَـبٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَنٌ وَغَيْرُ صِنْوَنٍ يُسْقَى بِمَآءٍ وَحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِى الاٍّكُلِ إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَعْقِلُونَ </div><p>(And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.) (13:4)</p><div class="text_uthmani arabic">إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَـتاً - يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً - وَفُتِحَتِ السَّمَآءُ فَكَانَتْ أَبْوَباً - وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَاباً - إِنَّ جَهَنَّمَ كَانَتْ مِرْصَاداً - لِّلطَّـغِينَ مَـَاباً - لَّـبِثِينَ فِيهَآ أَحْقَاباً - لاَّ يَذُوقُونَ فِيهَا بَرْداً وَلاَ شَرَاباً - إِلاَّ حَمِيماً وَغَسَّاقاً - جَزَآءً وِفَـقاً - إِنَّهُمْ كَانُواْ لاَ يَرْجُونَ حِسَاباً - وَكَذَّبُواْ بِـَايَـتِنَا كِذَّاباً </div>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful.Refutation against the Idolators' Denial of the Occurrence of the Day of JudgementIn rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says,عَمَّ يَتَسَآءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about About the great news,) meaning, what are they asking about They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information.الَّذِى هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying,كَلاَّ سَيَعْلَمُونَ - ثُمَّ كَلاَّ سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning.Mentioning Allah's Power, and the Proof of His Ability to resurrect the DeadThen, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says,أَلَمْ نَجْعَلِ الاٌّرْضَ مِهَـداً (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them.وَالْجِبَالَ أَوْتَاداً (And the mountains as pegs) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says,وَخَلَقْنَـكُمْ أَزْوَجاً (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement,وَمِنْ ءايَـتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَجاً لِّتَسْكُنُواْ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً(And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.) (30:21)وَجَعَلْنَا نَوْمَكُمْ سُبَاتاً (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan.وَجَعَلْنَا الَّيْلَ لِبَاساً (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says,وَالَّيْلِ إِذَا يَغْشَـهَا (By the night as it conceals it.) (91:4) Qatadah commented;وَجَعَلْنَا الَّيْلَ لِبَاساً (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement,وَجَعَلْنَا النَّهَارَ مَعَاشاً (And We have made the day for livelihood.) meaning, `We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement,وَبَنَيْنَا فَوْقَكُمْ سَبْعاً شِدَاداً (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says,وَجَعَلْنَا سِرَاجاً وَهَّاجاً (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says,وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَآءً ثَجَّاجاً (And We have sent down from the Mu`sirat water Thajjaj.) `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "From the Mu`sirat means from the clouds." This was also stated by `Ikrimah, Abu Al-`Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi` bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu`sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says,اللَّهُ الَّذِى يُرْسِلُ الرِّيَـحَ فَتُثِيرُ سَحَاباً فَيَبْسُطُهُ فِى السَّمَآءِ كَيْفَ يَشَآءُ وَيَجْعَلُهُ كِسَفاً فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلاَلِهِ(Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!) (30:48) meaning, from its midst. Concerning Allah's statement,مَآءً ثَجَّاجاً(water Thajjaj) Mujahid, Qatadah, and Ar-Rabi` bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah said to her,«أَنْعَتُ لَكِ الْكُرْسُف»(I suggest you to make an absorbent cloth for yourself.)" Meaning, `dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said,لِّنُخْرِجَ بِهِ حَبّاً وَنَبَاتاً - وَجَنَّـتٍ أَلْفَافاً (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, `so that We may bring out great abundance, goodness, benefit, and blessing through this water.'حَبّاً(grains) This refers to that which is preserved for (the usage) of humans and cattle.وَنَبَاتاً(and vegetations) meaning, vegetables that are eaten fresh.وَجَنَّـتٍ(And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah saysوَجَنَّـتٍ أَلْفَافاً (And gardens that are Alfaf.) Ibn `Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement,وَفِى الاٌّرْضِ قِطَعٌ مُّتَجَـوِرَتٌ وَجَنَّـتٌ مِّنْ أَعْنَـبٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَنٌ وَغَيْرُ صِنْوَنٍ يُسْقَى بِمَآءٍ وَحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِى الاٍّكُلِ إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.) (13:4)إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَـتاً - يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً - وَفُتِحَتِ السَّمَآءُ فَكَانَتْ أَبْوَباً - وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَاباً - إِنَّ جَهَنَّمَ كَانَتْ مِرْصَاداً - لِّلطَّـغِينَ مَـَاباً - لَّـبِثِينَ فِيهَآ أَحْقَاباً - لاَّ يَذُوقُونَ فِيهَا بَرْداً وَلاَ شَرَاباً - إِلاَّ حَمِيماً وَغَسَّاقاً - جَزَآءً وِفَـقاً - إِنَّهُمْ كَانُواْ لاَ يَرْجُونَ حِسَاباً - وَكَذَّبُواْ بِـَايَـتِنَا كِذَّاباً

(Is it) of the great announcement

About the great tidings!

Of the mighty tiding

About the awesome tiding [of resurrection],

Of the mighty Announcement,

About the great news, (i.e. Islamic Monotheism, the Quran, which Prophet Muhammad (Peace be upon him) brought and the Day of Resurrection, etc.),

About the Great Event.

Is it about the awesome tiding

About the great news,

(It is) of the awful tidings,

[Is it] about the Great Tiding,

About the Great News

About the great news -

They quarrel about the great news

About the great event,

AAani a<b>l</b>nnabai alAAa<i><u>th</u></i>eem<b>i</b>

About the awesome tidings [of resurrection]

Concerning the Great News,

عَنِ ٱلنَّبَإِ ٱلْعَظِيمِ

They are asking each other about the great news. It is this Qur’ān that has been revealed to their Messenger, which contains the news of the resurrection.

They are asking each other about the great news. It is this Qur’ān that has been revealed to their Messenger, which contains the news of the resurrection.

<p>عَنِ النَّبَإِ الْعَظِيمِ الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About the Great Event in which they dispute!...78:2, 3). The word naba' means 'news' but not every news is naba'. It means a 'momentous news of a great event'. This refers to the news of the Day of Judgment. The verse purports to convey that the inhabitants of Makkah ask about the Day of Judgment in which they dispute [ while some of them believed in Resurrection, others did not.]</p><p>Sayyidna Ibn ` Abbas ؓ reports that when the revelation of Qur'an started, the pagan Arabs used to form circles and discuss and criticise it, especially about the tremendous import of Resurrection and Judgment referred to in the Qur'an. The pagans thought this was impossible, and they used to have protracted discussion. The disbelievers persuade themselves to believe that the predicted event will never take place, though there were others who believed in the event. The Surah opens by shunning the enquirers and the enquiry, it wonders that anyone should raise any doubts about Resurrection and Judgment. Some of the commentators express the opinion that their enquiry was not a genuine one where they were keen to learn about the truth. So they ask half-mockingly and half in doubt, when that event, so loudly pronounced, will happen. Qur'an has responded by asserting one statement twice for emphasis, thus:</p>

عَنِ النَّبَإِ الْعَظِيمِ الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About the Great Event in which they dispute!...78:2, 3). The word naba' means 'news' but not every news is naba'. It means a 'momentous news of a great event'. This refers to the news of the Day of Judgment. The verse purports to convey that the inhabitants of Makkah ask about the Day of Judgment in which they dispute [ while some of them believed in Resurrection, others did not.]Sayyidna Ibn ` Abbas ؓ reports that when the revelation of Qur'an started, the pagan Arabs used to form circles and discuss and criticise it, especially about the tremendous import of Resurrection and Judgment referred to in the Qur'an. The pagans thought this was impossible, and they used to have protracted discussion. The disbelievers persuade themselves to believe that the predicted event will never take place, though there were others who believed in the event. The Surah opens by shunning the enquirers and the enquiry, it wonders that anyone should raise any doubts about Resurrection and Judgment. Some of the commentators express the opinion that their enquiry was not a genuine one where they were keen to learn about the truth. So they ask half-mockingly and half in doubt, when that event, so loudly pronounced, will happen. Qur'an has responded by asserting one statement twice for emphasis, thus:

About which they have been differing?

Regarding which they hold different views.

whereon they are at variance.

on which they [so utterly] disagree.

Concerning which they differ.

About which they are in disagreement.

About which they disagree.

that they are in utter disagreement?

About which they are in disagreement.

Concerning which they are in disagreement.

the one about which they differ?

whereupon they are at variance?

That over which they are in disagreement.

concerning which they have disputes.

About which they differ?

Alla<u>th</u>ee hum feehi mukhtalifoon<b>a</b>

concerning which they are in disagreement!

About which they cannot agree.

ٱلَّذِى هُمْ فِيهِ مُخْتَلِفُونَ

This Qur’ān that they differ in how they should describe it: is it sorcery, poetry, fortune-telling or the tales of old?

This Qur’ān that they differ in how they should describe it: is it sorcery, poetry, fortune-telling or the tales of old?

Indeed they will come to know soon;

Surely yes, they will soon come to know!

No indeed; they shall soon know!

Nay, but in time they will come to understand [it]!

By no means! anon they shall know.

Nay, they will come to know!

Surely, they will find out.

No indeed; soon will they come to know;

Nay, they will come to know!

Nay, but they will come to know!

No indeed! Soon they will know!

Indeed, they shall know!

No! They are going to know.

(What they think is certainly despicable!). They will soon come to know (the reality).

Nay! they shall soon come to know

Kall<u>a</u> sayaAAlamoon<b>a</b>

But they will soon come to know.

Verily, they shall soon (come to) know!

كَلَّا سَيَعْلَمُونَ

The matter is not as they claim. These rejectors of the Qur’ān will soon know the evil outcome of their rejection.

The matter is not as they claim. These rejectors of the Qur’ān will soon know the evil outcome of their rejection.

<p>كَلَّا سَيَعْلَمُونَ ثُمَّ كَلَّا سَيَعْلَمُونَ (Truly, they will soon know. Again, truly, they will soon know....78:5) The particle kalla is negative, and means 'never, by no means'. It means here that this matter cannot be understood by question and answer or by disputation and debate. Its reality will be understood by them when they will face it. It is such a reality that has no room for questions, disputation or denial. The Qur'an says that soon they will come to know about it [ and this statement is repeated twice for emphasis ]. In other words, when they die, they will discover the realities of the next world. They will see the horrors of the Hereafter with their eyes.</p><p>Then the Holy Qur'an has pointed to different demonstrations of His power to prove that it is not impossible for Allah to destroy this entire world and re-create it once again. Reference is made to the creation of earth, mountains, human beings, males and females and the creation of suitable conditions for human life, health and activities. One of the things mentioned in this connection is:</p>

كَلَّا سَيَعْلَمُونَ ثُمَّ كَلَّا سَيَعْلَمُونَ (Truly, they will soon know. Again, truly, they will soon know....78:5) The particle kalla is negative, and means 'never, by no means'. It means here that this matter cannot be understood by question and answer or by disputation and debate. Its reality will be understood by them when they will face it. It is such a reality that has no room for questions, disputation or denial. The Qur'an says that soon they will come to know about it [ and this statement is repeated twice for emphasis ]. In other words, when they die, they will discover the realities of the next world. They will see the horrors of the Hereafter with their eyes.Then the Holy Qur'an has pointed to different demonstrations of His power to prove that it is not impossible for Allah to destroy this entire world and re-create it once again. Reference is made to the creation of earth, mountains, human beings, males and females and the creation of suitable conditions for human life, health and activities. One of the things mentioned in this connection is:

They will indeed come to know soon.

Again surely yes, they will soon come to know!

Again, no indeed; they shall soon know!

And once again: Nay, but in time they will come to understand!

Again, by no means! anon they shall know.

Nay, again, they will come to know!

Most certainly, they will find out.

again, no indeed; soon will they come to know.

Nay, again, they will come to know!

Nay, again, but they will come to know!

No indeed! Soon they will know for once again!

Again, indeed, they shall know!

Then, no! They are going to know.

Yes, indeed, before long they will learn all about it.

Nay! Nay! they shall soon know.

Thumma kall<u>a</u> sayaAAlamoon<b>a</b>

Surely, they will soon find out the truth!

Verily, verily they shall soon (come to) know!

ثُمَّ كَلَّا سَيَعْلَمُونَ

Then, that will be reemphasised for them.

Then, that will be reemphasised for them.

Did We not make the earth a spreading,

Did We not make the earth a bed?

Have We not made the earth as a cradle

HAVE WE NOT made the earth a resting-place [for you],

Have We not made the earth an expanse.

Have We not made the earth as a bed,

Did We not make the earth a cradle?

Have We not spread the earth like a bed,

Have We not made the earth as a bed,

Have We not made the earth an expanse,

Did We not make the earth a resting place?

Have We not made the earth as a cradle

Have We not made the earth a resting place?

Have We not made the earth as a place to rest

Have We not made the earth an even expanse?

Alam najAAali alar<u>d</u>a mih<u>a</u>d<u>a</u><b>n</b>

Have We not spread the earth like a bed,

Have We not made the earth as a wide expanse,

أَلَمْ نَجْعَلِ ٱلْأَرْضَ مِهَٰدًا

Did I not make the earth spread out evenly for them so that it is fit for them to live on?

Did I not make the earth spread out evenly for them so that it is fit for them to live on?

The mountains tent-pins?

And the mountains as pegs?

and the mountains as pegs?

and the mountains [its] pegs?

And the mountains as stakes?

And the mountains as pegs?

And the mountains pegs?

and fixed the mountains like pegs,

And the mountains as pegs

And the high hills bulwarks?

and the mountains stakes?

and the mountains as pegs?

And the mountains as stakes?

and the mountains as pegs (to anchor the earth)?

And the mountains as projections (thereon)?

Wa<b>a</b>ljib<u>a</u>la awt<u>a</u>d<u>a</u><b>n</b>

and raised the mountains like supporting poles?

And the mountains as pegs?

وَٱلْجِبَالَ أَوْتَادًا

And did I not put mountains on it like pegs to stop it from shaking?

And did I not put mountains on it like pegs to stop it from shaking?

We created you in pairs,

And it is We who created you in pairs.

And We created you in pairs,

And We have created you in pairs;

And We have created you in pairs.

And We have created you in pairs (male and female, tall and short, good and bad, etc.).

And created you in pairs?

and created you in pairs (as men and women),

And We have created you in pairs.

And We have created you in pairs,

and create you in pairs?

And We created you in pairs,

And We created you in pairs

Have We not created you in pairs,

And We created you in pairs,

Wakhalaqn<u>a</u>kum azw<u>a</u>j<u>a</u><b>n</b>

We created you in pairs,

And (have We not) created you in pairs,

وَخَلَقْنَٰكُمْ أَزْوَٰجًا

And O people! I created you of different types: some of you are males while others are females.

And O people! I created you of different types: some of you are males while others are females.

And made sleep for you to rest,

And made your sleep a rest.

and We appointed your sleep for a rest;

and We have made your sleep [a symbol of] death

And We have made your sleep as a rest.

And have made your sleep as a thing for rest.

And made your sleep for rest?

and made your sleep a means of repose,

And We have made your sleep as a thing for rest.

And have appointed your sleep for repose,

and make your sleep for rest?

and We made your sleep a rest,

And made your sleep [a means for] rest

made sleep for you to rest,

And We made your sleep to be rest (to you),

WajaAAaln<u>a</u> nawmakum sub<u>a</u>t<u>a</u><b>n</b>

and gave you repose in sleep,

And made your sleep for rest,

وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا

And I made your sleep the end point of your activeness, so that you may rest.

And I made your sleep the end point of your activeness, so that you may rest.

<p>وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (and made your sleep a source of rest,...78:9). The word subat is derived from sabt which means to cut off. Sleep is something that cuts off the worries and tensions one may have, and thus gives him such a rest that cannot be attained from anything else. Therefore, some scholars translate the word subat as 'rest'.</p><p>Sleep Is a Great Gift</p><p>After mentioning in verse [ 8] that Allah has created mankind in pairs, Allah Ta’ ala states in verse [ 9] that among the means of their comfort, He created sleep, which is a great divine gift. Sleep is a great source of relaxation for the entire creation - for rich as well as for poor, for learned people, as well as for the illiterate ones, for kings as well as for labourers. This gift is made available equally and simultaneously for all. Rather, experience shows that this gift is most readily available to the poor and labouring class, as compared to the affluent and the elite class. The latter class has all the means of comfort, they have comfortable homes, they have moderately warm and cold places, they have comfortable mattresses and pillows that are rarely available to the poor. But the gift of sleep is not dependent upon the mattresses, pillows, cottages and bungalows. It is purely a divine gift that is given directly by Allah. Often the poor, with no means of comfort and without bed or bedding, enjoy the best sleep in an open space. Sometimes, the affluent and the men of means suffer from insomnia and can only get sleep when they take sleeping pills. Often the pills do not work either. Not only that this great gift is given to all creatures - humans as well as animals - and it is given free of charge, without working for it. Allah has made it compulsory for everyone in a way that even if he wishes to keep awake because of load of work, sleep is imposed on him by Allah's mercy, so that his tiredness is removed and he is refreshed to work further. This arrangement is a wonderful means of providing rest and peace for man.</p>

وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (and made your sleep a source of rest,...78:9). The word subat is derived from sabt which means to cut off. Sleep is something that cuts off the worries and tensions one may have, and thus gives him such a rest that cannot be attained from anything else. Therefore, some scholars translate the word subat as 'rest'.Sleep Is a Great GiftAfter mentioning in verse [ 8] that Allah has created mankind in pairs, Allah Ta’ ala states in verse [ 9] that among the means of their comfort, He created sleep, which is a great divine gift. Sleep is a great source of relaxation for the entire creation - for rich as well as for poor, for learned people, as well as for the illiterate ones, for kings as well as for labourers. This gift is made available equally and simultaneously for all. Rather, experience shows that this gift is most readily available to the poor and labouring class, as compared to the affluent and the elite class. The latter class has all the means of comfort, they have comfortable homes, they have moderately warm and cold places, they have comfortable mattresses and pillows that are rarely available to the poor. But the gift of sleep is not dependent upon the mattresses, pillows, cottages and bungalows. It is purely a divine gift that is given directly by Allah. Often the poor, with no means of comfort and without bed or bedding, enjoy the best sleep in an open space. Sometimes, the affluent and the men of means suffer from insomnia and can only get sleep when they take sleeping pills. Often the pills do not work either. Not only that this great gift is given to all creatures - humans as well as animals - and it is given free of charge, without working for it. Allah has made it compulsory for everyone in a way that even if he wishes to keep awake because of load of work, sleep is imposed on him by Allah's mercy, so that his tiredness is removed and he is refreshed to work further. This arrangement is a wonderful means of providing rest and peace for man.

The night a covering,

And made the night a cover.

and We appointed night for a garment,

and made the night [its] cloak

And We have made the night a covering.

And have made the night as a covering (through its darkness),

And made the night a cover?

and made the night a covering,

And We have made the night as a covering,

And have appointed the night as a cloak,

and make the night a covering?

and We made the night a mantle,

And made the night as clothing

made the night as a covering,

And We made the night to be a covering,

WajaAAaln<u>a</u> allayla lib<u>a</u>s<u>a</u><b>n</b>

and the night as a cover,

And made the night as a covering,

وَجَعَلْنَا ٱلَّيْلَ لِبَاسًا

And I made the night a cover for you with its darkness, like a garment that you cover your private parts with.

And I made the night a cover for you with its darkness, like a garment that you cover your private parts with.

<p>وَجَعَلْنَا اللَّيْلَ لِبَاسًا (and made the night a covering... 78:10) This points to the fact that man naturally feels sleepy when light decreases and darkness prevails, when there is tranquility all around and there is absence of noises. The verse under comment additionally signifies that Allah did not only give man sleep, but created in the entire world conditions that are suitable for sleep. That is to say: [ 1] darkness of night; [ 2] the state of sleep is imposed on all humans and animals simultaneously, so that they sleep at the same time. In this way, there will be peace and tranquility throughout the world. Like other works, if there are different times for different people to sleep, no one will have peace and tranquility.</p>

وَجَعَلْنَا اللَّيْلَ لِبَاسًا (and made the night a covering... 78:10) This points to the fact that man naturally feels sleepy when light decreases and darkness prevails, when there is tranquility all around and there is absence of noises. The verse under comment additionally signifies that Allah did not only give man sleep, but created in the entire world conditions that are suitable for sleep. That is to say: [ 1] darkness of night; [ 2] the state of sleep is imposed on all humans and animals simultaneously, so that they sleep at the same time. In this way, there will be peace and tranquility throughout the world. Like other works, if there are different times for different people to sleep, no one will have peace and tranquility.

And the day for seeking livelihood.

And made the day for seeking livelihood.

and We appointed day for a livelihood.

and made the day [a symbol of] life.

And We have made the day for seeking livelihood.

And have made the day for livelihood.

And made the day for livelihood?

and made the day to seek livelihood,

And We have made the day for livelihood.

And have appointed the day for livelihood.

and make the day for livelihood?

and We made the day for a livelihood.

And made the day for livelihood

and the day as time for you to make a living?

And We made the day for seeking livelihood.

WajaAAaln<u>a</u> a<b>l</b>nnah<u>a</u>ra maAA<u>a</u>sh<u>a</u><b>n</b>

and made the day for earning a livelihood.

And made the day as a means of subsistence?

وَجَعَلْنَا ٱلنَّهَارَ مَعَاشًا

And I made the day a field for earning and finding provision.

And I made the day a field for earning and finding provision.

<p>Thereafter the verse reads:</p><p>وَجَعَلْنَا النَّهَارَ‌ مَعَاشًا (and made the day a source of livelihood....78:11). Man requires, together with sleep, other essentials of life, such as livelihood. Otherwise, the sleep will turn into death. If the world would have had only nights and no days, and man would have continued to sleep all the time, how would he have obtained his livelihood and other essentials, whereas day is the time when he could work hard and make activities in the daylight in order to earn a living. Thus the verses under comment purport to say that Allah has, in order to complete the comforts of life, made the night a cloak and the day for earning a living. وَجَعَلْنَا سِرَ‌اجًا وَهَّاجًا .</p><p>Now attention is drawn to the comforts we get from the sky. The most useful thing in the sky is the light of the sun. It is mentioned in the following verse: وَجَعَلْنَا سِرَ‌اجًا وَهَّاجًا . (and created a luminous lamp [ the sun ]....78:13). Then, among the useful things below the sky, the most beneficial and the most essential thing is the raining clouds which are mentioned thus:</p>

Thereafter the verse reads:وَجَعَلْنَا النَّهَارَ‌ مَعَاشًا (and made the day a source of livelihood....78:11). Man requires, together with sleep, other essentials of life, such as livelihood. Otherwise, the sleep will turn into death. If the world would have had only nights and no days, and man would have continued to sleep all the time, how would he have obtained his livelihood and other essentials, whereas day is the time when he could work hard and make activities in the daylight in order to earn a living. Thus the verses under comment purport to say that Allah has, in order to complete the comforts of life, made the night a cloak and the day for earning a living. وَجَعَلْنَا سِرَ‌اجًا وَهَّاجًا .Now attention is drawn to the comforts we get from the sky. The most useful thing in the sky is the light of the sun. It is mentioned in the following verse: وَجَعَلْنَا سِرَ‌اجًا وَهَّاجًا . (and created a luminous lamp [ the sun ]....78:13). Then, among the useful things below the sky, the most beneficial and the most essential thing is the raining clouds which are mentioned thus: