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The stars turn dim and scatter,

And when the stars fall down.

when the stars shall be thrown down,

and when the stars lose their light,

And when the stars shall dart down,

And when the stars shall fall;

When the stars are dimmed.

when the stars shall scatter away,

And when the stars Inkadarat.

And when the stars fall,

when the stars scatter,

when the stars are thrown down,

And when the stars fall, dispersing,

the stars are made to fade away,

And when the stars darken,

Wai<u>tha</u> a<b>l</b>nnujoomu inkadarat

and when the stars lose their light,

When the stars fall, losing their lustre;

وَإِذَا ٱلنُّجُومُ ٱنكَدَرَتْ

When the stars fall one after the other and their light is taken away.

When the stars fall one after the other and their light is taken away.

<p>وَإِذَا النُّجُومُ انكَدَرَ‌تْ (and when the stars will swoop down...81:2). The word inkadarat is derived from inkidar and it denotes 'to fall'. The righteous predecessors have interpreted it thus. It signifies that all the stars from the sky will fall into the oceans as explained in the preceding verses.</p>

وَإِذَا النُّجُومُ انكَدَرَ‌تْ (and when the stars will swoop down...81:2). The word inkadarat is derived from inkidar and it denotes 'to fall'. The righteous predecessors have interpreted it thus. It signifies that all the stars from the sky will fall into the oceans as explained in the preceding verses.

The mountains made to move,

And when the mountains are driven.

when the mountains shall be set moving,

and when the mountains are made to vanish,

And when the mountains shall be made to pass away,

And when the mountains shall made to pass away;

When the mountains are set in motion.

when the mountains shall be set in motion,

And when the mountains are made to pass away;

And when the hills are moved,

when the mountains are set moving,

and the mountains have been taken,

And when the mountains are removed

the mountains are scattered about as dust,

And when the mountains are made to pass away,

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

and when the mountains are moved,

When the mountains vanish (like a mirage);

وَإِذَا ٱلْجِبَالُ سُيِّرَتْ

When the mountains are moved from their places.

When the mountains are moved from their places.

The ten-month pregnant female camels are abandoned,

And when milch camels roam abandoned.

when the pregnant camels shall be neglected,

and when she-camels big with young, about to give birth, are left untended,

And when the she-camels big with young shall be abandoned,

And when the pregnant she-camels shall be neglected;

When the relationships are suspended.

when the ten-months pregnant camels shall be abandoned,

And when the pregnant she-camels are neglected;

And when the camels big with young are abandoned,

when the pregnant camels are neglected,

when the pregnant camels are neglected,

And when full-term she-camels are neglected

the young barren camels are abandoned,

And when the camels are left untended,

Wai<u>tha</u> alAAish<u>a</u>ru AAu<u>tt</u>ilat

when ten-month pregnant camels are left untended,

When the she-camels, ten months with young, are left untended;

وَإِذَا ٱلْعِشَارُ عُطِّلَتْ

When pregnant she-camels, which were their most valuable wealth, are neglected by being abandoned by their owners.

When pregnant she-camels, which were their most valuable wealth, are neglected by being abandoned by their owners.

<p>وَإِذَا الْعِشَارُ‌ عُطِّلَتْ (and when the ten-months pregnant she-camels will be abandoned...81:4). The Arabic word ` ishar is the plural of the word ` ushara' and is applied to she-camels having ten months pregnancy. Such she-camels were considered by the Arabs to be a very valuable asset, because they expected her to give birth to more camels and abundant milk. As such, they used to protect her and never left her free. The verse referring to this custom of the Arabs, who were the immediate addressees, depicts the horrible scene of the Doomsday when even the most favorite wealth, like such a she-camel, will be abandoned and neglected by its owners because of the calamity they will be facing.</p>

وَإِذَا الْعِشَارُ‌ عُطِّلَتْ (and when the ten-months pregnant she-camels will be abandoned...81:4). The Arabic word ` ishar is the plural of the word ` ushara' and is applied to she-camels having ten months pregnancy. Such she-camels were considered by the Arabs to be a very valuable asset, because they expected her to give birth to more camels and abundant milk. As such, they used to protect her and never left her free. The verse referring to this custom of the Arabs, who were the immediate addressees, depicts the horrible scene of the Doomsday when even the most favorite wealth, like such a she-camel, will be abandoned and neglected by its owners because of the calamity they will be facing.

The wild beasts stampede on the run,

And when wild animals are herded together.

when the savage beasts shall be mustered,

and when all beasts are gathered together,

And when the wild beasts shall be gathered together,

And when the wild beasts shall be gathered together;

When the beasts are gathered.

when the savage beasts shall be brought together,

And when the wild beasts are gathered together.

And when the wild beasts are herded together,

when the wild beasts are mustered,

when the savage beasts are gathered

And when the wild beasts are gathered

the wild beasts are herded together,

And when the wild animals are made to go forth,

Wai<u>tha</u> alwu<u>h</u>ooshu <u>h</u>ushirat

and when all beasts are gathered together,

When the wild beasts are herded together (in the human habitations);

وَإِذَا ٱلْوُحُوشُ حُشِرَتْ

When wild animals are gathered with human beings on one plain.

When wild animals are gathered with human beings on one plain.

When the oceans surge and swell,

And when the seas are set afire.

when the seas shall be set boiling,

and when the seas boil over,

And when the seas shall be filled,

And when the seas shall become as blazing Fire or shall overflow;

When the oceans are set aflame.

when the seas shall be set boiling,

And when the seas become as blazing fire.

And when the seas rise,

when the seas are set afire,

when the seas are set boiling,

And when the seas are filled with flame

the oceans are brought to a boil,

And when the seas are set on fire,

Wai<u>tha</u> albi<u>ha</u>ru sujjirat

and when the seas are set on fire,

When the oceans boil over with a swell;

وَإِذَا ٱلْبِحَارُ سُجِّرَتْ

When the seas are lit until they become a fire.

When the seas are lit until they become a fire.

<p>وَإِذَا الْبِحَارُ‌ سُجِّرَ‌تْ (and when the seas will be flared up...81:6). The word sujjirat is derived from tasfir and it signifies 'to set ablaze'. Sayyidna Ibn ` Abbas ؓ assigns this interpretation to the word in this context. Another sense of the word is 'to fill' and a third sense of the word is 'to mix or admix'. Some commentators have interpreted it in this sense. None of these interpretations is contradictory to each other. First, the salt and sweet water are admixed and the rivers are made to flow forth into the sea; then the seas will meet together and become one and having more water; then the seas will be set on fire; and then the Sun and the Moon and the stars will be thrown into the water. Then all the water will be turned into fire which will become part of Hell. [ Mazhari ]</p>

وَإِذَا الْبِحَارُ‌ سُجِّرَ‌تْ (and when the seas will be flared up...81:6). The word sujjirat is derived from tasfir and it signifies 'to set ablaze'. Sayyidna Ibn ` Abbas ؓ assigns this interpretation to the word in this context. Another sense of the word is 'to fill' and a third sense of the word is 'to mix or admix'. Some commentators have interpreted it in this sense. None of these interpretations is contradictory to each other. First, the salt and sweet water are admixed and the rivers are made to flow forth into the sea; then the seas will meet together and become one and having more water; then the seas will be set on fire; and then the Sun and the Moon and the stars will be thrown into the water. Then all the water will be turned into fire which will become part of Hell. [ Mazhari ]

When souls are reunited (with the bodies)

And when the souls are paired.

when the souls shall be coupled,

and when all human beings are coupled [with their deeds],

And when the souls he paired,

And when the souls shall be joined with their bodies;

When the souls are paired.

when the souls shall be rejoined (with their bodies),

And when the souls are joined with their mates.

And when souls are reunited,

when the souls are assorted,

when the souls are coupled (to their body),

And when the souls are paired

souls are reunited with their bodies,

And when souls are united,

Wai<u>tha</u> a<b>l</b>nnufoosu zuwwijat

when the souls are divided into different classes,

When the souls are sorted out, (being joined, like with like);

وَإِذَا ٱلنُّفُوسُ زُوِّجَتْ

When souls are joined with their likeness. A sinner will be joined with a sinner and a pious person will be joined with a pious person.

When souls are joined with their likeness. A sinner will be joined with a sinner and a pious person will be joined with a pious person.

<p>وَإِذَا النُّفُوسُ زُوِّجَتْ (and when the people will be arranged in categories...81:7). It means that the people on the Plain of Gathering will be grouped, like with like, in terms of belief and deeds. Disbelievers will be grouped together and believers will be grouped together. There are differences between the deeds and habits of believers and there are differences between the deeds and habits of disbelievers. The non-believers will be regrouped according to their essential characteristics and the Muslims too will be regrouped according to their essential characteristics as is reported in Baihaqi on the authority of Sayyidna Nu` man Ibn Bashir ؓ that Sayyidna ` Umar Ibn Khattab ؓ said that the people doing similar deeds, good or bad, will be joined together. For example, the knowledgeable persons from among the Muslims who were serving Islamic studies will be made into one group; the people who devoted themselves for worship will be made into another group; the people performing jihad will be together, and the people whose main characteristic was to spend in charities will be gathered in one place. On the other hand, those who were involved in wicked activities like thieves, robbers, adulterers will also be assembled in their respective groups. Sayyidna ` Umar ؓ based this statement on the verse of the Holy Qur'an in which Allah says in Surah [ and you will be (divided into) three categories. (56:7) It is mentioned further in that Surah that out of the three categories, two will attain salvation who are named as the 'foremost' and 'people of the right' while another group, namely the 'people of the left' will be comprised of the infidels.</p>

وَإِذَا النُّفُوسُ زُوِّجَتْ (and when the people will be arranged in categories...81:7). It means that the people on the Plain of Gathering will be grouped, like with like, in terms of belief and deeds. Disbelievers will be grouped together and believers will be grouped together. There are differences between the deeds and habits of believers and there are differences between the deeds and habits of disbelievers. The non-believers will be regrouped according to their essential characteristics and the Muslims too will be regrouped according to their essential characteristics as is reported in Baihaqi on the authority of Sayyidna Nu` man Ibn Bashir ؓ that Sayyidna ` Umar Ibn Khattab ؓ said that the people doing similar deeds, good or bad, will be joined together. For example, the knowledgeable persons from among the Muslims who were serving Islamic studies will be made into one group; the people who devoted themselves for worship will be made into another group; the people performing jihad will be together, and the people whose main characteristic was to spend in charities will be gathered in one place. On the other hand, those who were involved in wicked activities like thieves, robbers, adulterers will also be assembled in their respective groups. Sayyidna ` Umar ؓ based this statement on the verse of the Holy Qur'an in which Allah says in Surah [ and you will be (divided into) three categories. (56:7) It is mentioned further in that Surah that out of the three categories, two will attain salvation who are named as the 'foremost' and 'people of the right' while another group, namely the 'people of the left' will be comprised of the infidels.

And the little girl buried alive is asked

And when the girl-child who was buried alive is asked.

when the buried infant shall be asked

and when the girl-child that was buried alive is made to ask

And when the girl buried alive shall be asked:

And when the female (infant) buried alive (as the pagan Arabs used to do) shall be questioned.

When the girl, buried alive, is asked:

and when the girl-child buried alive shall be asked:

And when the female infant (Al-Maw'udah) buried alive is questioned (Su'ilat):

And when the girl-child that was buried alive is asked

when the girl buried-alive will be asked

when the buried female infant is asked

And when the girl [who was] buried alive is asked

questions are asked about the baby girls buried alive,

And when the female infant buried alive is asked

Wai<u>tha</u> almawoodatu suilat

and when the female infant buried alive is asked

When the female (infant), buried alive, is questioned -

وَإِذَا ٱلْمَوْءُۥدَةُ سُئِلَتْ

When the girl buried alive is asked by Allah.

When the girl buried alive is asked by Allah.

<p>وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (and when the girl-child that was buried alive will be asked, for what sin she was killed...81:8) The word mau'udah is the girl-child buried alive. It was a common practice in pre-Islamic time of ignorance that people would take the birth of a girl as a matter of shame for their fathers, and therefore they would bury them alive as soon as they were born. Islam has abolished this barbaric practice completely. This verse, while depicting the scene of Resurrection, mentions that the girls who were buried alive will be questioned for what crime they were killed. Apparently, it seems that the question will be posed to the girl herself. This will give the victim an opportunity to prove her complete innocence and thus the perpetrators of this crime will be hauled up in the Divine Court of Justice, and will be duly punished for their wrongdoing.</p><p>It is also possible that the question will be posed to the killers of the girls why they committed infanticide.</p><p>Important Note</p><p>In any case, one question may arise here: The day referred to in these verses is named as the 'Day of Requital' and the 'Day of Judgment'. This name itself sows that every person, on that day, will be put to a trial where he will be asked all sorts of questions about his deeds. Why has the Holy Qur'an, at this place, singled out only the question asked about the girl that was buried alive. Carefully considered, it would appear that such a girl was the victim of the barbarism of her own parents. As such, there was no one to raise a plaint against such a brutal act, and to demand retaliation, especially when she was buried secretly with no evidence left. The verse, therefore, signifies that on the Day of Reckoning, even those criminals will be exposed and hauled up in the Divine Court of Justice against whom there was no evidence, nor was there anyone who could stand up on their behalf to demand justice. Allah knows best!</p><p>Abortion after Four Months is Tantamount to Infanticide</p><p>Ruling [ 1]</p><p>Burying alive infants or killing them is a major sin and a heinous brutality. Aborting a foetus after four months falls under the same category in Shari` ah, because within four months the foetus receives the soul and treated as a living human being. Likewise, if a person strikes on the stomach of a pregnant woman which causes the baby to abort, then, according to the common consent of the Muslim jurists, it would be incumbent upon him to set free a slave or pay its price in blood-wit or diyah. If the baby was alive at the time of aborting and then died, full diyah will be incumbent. Abortion before four months is also unlawful, except in cases of necessity, but compared to the first case, it is a sin of lesser degree, because it does not amount to killing of a living human being clearly.</p><p>Ruling [ 2]: Birth Control</p><p>Birth control, whose many forms are invented today, is also termed by the Holy Prophet ﷺ as 'hidden infanticide' in a hadith reported by Muslim from Judhamah bint Wahb ؓ . There are, however, some ahadith in which the Holy Prophet ﷺ is reported to have allowed ` azl (coitus interruptus) or to have observed silence when asked about it, which is a sign of permissibility of such an act. But it should be remembered that its permissibility is restricted to genuine needs, and that too in a way that productivity of the woman is not permanently blocked. [ Mazhari ]. The present-day medical science has invented some measures that prevent pregnancy forever. The Shari'ah does not permit such measures under any circumstances. Allah knows best!</p>

وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (and when the girl-child that was buried alive will be asked, for what sin she was killed...81:8) The word mau'udah is the girl-child buried alive. It was a common practice in pre-Islamic time of ignorance that people would take the birth of a girl as a matter of shame for their fathers, and therefore they would bury them alive as soon as they were born. Islam has abolished this barbaric practice completely. This verse, while depicting the scene of Resurrection, mentions that the girls who were buried alive will be questioned for what crime they were killed. Apparently, it seems that the question will be posed to the girl herself. This will give the victim an opportunity to prove her complete innocence and thus the perpetrators of this crime will be hauled up in the Divine Court of Justice, and will be duly punished for their wrongdoing.It is also possible that the question will be posed to the killers of the girls why they committed infanticide.Important NoteIn any case, one question may arise here: The day referred to in these verses is named as the 'Day of Requital' and the 'Day of Judgment'. This name itself sows that every person, on that day, will be put to a trial where he will be asked all sorts of questions about his deeds. Why has the Holy Qur'an, at this place, singled out only the question asked about the girl that was buried alive. Carefully considered, it would appear that such a girl was the victim of the barbarism of her own parents. As such, there was no one to raise a plaint against such a brutal act, and to demand retaliation, especially when she was buried secretly with no evidence left. The verse, therefore, signifies that on the Day of Reckoning, even those criminals will be exposed and hauled up in the Divine Court of Justice against whom there was no evidence, nor was there anyone who could stand up on their behalf to demand justice. Allah knows best!Abortion after Four Months is Tantamount to InfanticideRuling [ 1]Burying alive infants or killing them is a major sin and a heinous brutality. Aborting a foetus after four months falls under the same category in Shari` ah, because within four months the foetus receives the soul and treated as a living human being. Likewise, if a person strikes on the stomach of a pregnant woman which causes the baby to abort, then, according to the common consent of the Muslim jurists, it would be incumbent upon him to set free a slave or pay its price in blood-wit or diyah. If the baby was alive at the time of aborting and then died, full diyah will be incumbent. Abortion before four months is also unlawful, except in cases of necessity, but compared to the first case, it is a sin of lesser degree, because it does not amount to killing of a living human being clearly.Ruling [ 2]: Birth ControlBirth control, whose many forms are invented today, is also termed by the Holy Prophet ﷺ as 'hidden infanticide' in a hadith reported by Muslim from Judhamah bint Wahb ؓ . There are, however, some ahadith in which the Holy Prophet ﷺ is reported to have allowed ` azl (coitus interruptus) or to have observed silence when asked about it, which is a sign of permissibility of such an act. But it should be remembered that its permissibility is restricted to genuine needs, and that too in a way that productivity of the woman is not permanently blocked. [ Mazhari ]. The present-day medical science has invented some measures that prevent pregnancy forever. The Shari'ah does not permit such measures under any circumstances. Allah knows best!

For what crime she was put to death;

Upon what sin was she killed for.

for what sin she was slain,

for what crime she had been slain,

For what sin she was slain.

For what sin she was killed?

For what crime was she killed?

for what offence was she killed?

For what sin was she killed

For what sin she was slain,

for what sin she was killed.

for what crime she was slain,

For what sin she was killed

such as, "For what crime were they murdered?"

For what sin she was killed,

Biayyi <u>th</u>anbin qutilat

for what sin she was killed,

For what crime she was killed;

بِأَىِّ ذَنۢبٍ قُتِلَتْ

For what crime were you killed by the person who killed you?

For what crime were you killed by the person who killed you?

When the ledgers are laid open,

And when the Records of Account are laid bare.

when the scrolls shall be unrolled,

and when the scrolls [of men's deeds] are unfolded,

And when the Writs shall be lain open,

And when the written pages of deeds (good and bad) of every person shall be laid open;

When the records are made public.

and when the scrolls of (men's) deeds shall be unfolded,

And when the pages are laid open.

And when the pages are laid open,

When the records [of deeds] are unfolded,

when the scrolls are unrolled,

And when the pages are made public

the records of deeds are made public,

And when the books are spread,

Wai<u>tha</u> a<b>l</b><u>ss</u>u<u>h</u>ufu nushirat

when the records of men's deeds are laid open,

When the scrolls are laid open;

وَإِذَا ٱلصُّحُفُ نُشِرَتْ

When the servants’ books of deeds are spread open, so that each person can read his book of deeds.

When the servants’ books of deeds are spread open, so that each person can read his book of deeds.

The curtain drawn back from the skies,

And when the heaven is torn away.

when heaven shall be stripped off;

and when heaven is laid bare,

And when the heaven shall be stripped,

And when the heaven shall be stripped off and taken away from its place;

When the sky is peeled away.

and when Heaven is laid bare;

And when the heaven is Kushitat;

And when the sky is torn away,

when the sky is stripped off,

when heaven is stripped,

And when the sky is stripped away

the heavens are unveiled,

And when the heaven has its covering removed,

Wai<u>tha</u> a<b>l</b>ssam<u>a</u>o kushi<u>t</u>at

when the sky is unveiled,

When the world on High is unveiled;

وَإِذَا ٱلسَّمَآءُ كُشِطَتْ

When the sky is stripped like how the skin is stripped away from a sheep.

When the sky is stripped like how the skin is stripped away from a sheep.

<p>وَإِذَا السَّمَاءُ كُشِطَتْ (and when the sky will be stripped off...81:11) The word kushitat is derived from kasht, and it literally means 'to strip off the skin of an animal. Probably, this condition will prevail at the first blowing of the Horn, which will happen in this world. The stars, the Sun and the Moon that contributed to the beauty of the sky will all lose their light and lustre and will be thrown into the ocean. The outlook of the sky will be changed. This phenomenon is termed in this verse as: 'The sky will be stripped off. Some commentators interpret the word kasht in the sense of 'folding up'. The verse, according to them, purports to say that the sky that surrounds the upper atmosphere over our heads will be folded up.</p>

وَإِذَا السَّمَاءُ كُشِطَتْ (and when the sky will be stripped off...81:11) The word kushitat is derived from kasht, and it literally means 'to strip off the skin of an animal. Probably, this condition will prevail at the first blowing of the Horn, which will happen in this world. The stars, the Sun and the Moon that contributed to the beauty of the sky will all lose their light and lustre and will be thrown into the ocean. The outlook of the sky will be changed. This phenomenon is termed in this verse as: 'The sky will be stripped off. Some commentators interpret the word kasht in the sense of 'folding up'. The verse, according to them, purports to say that the sky that surrounds the upper atmosphere over our heads will be folded up.

When Hell is set ablaze,

And when hell is further enflamed.

when Hell shall be set blazing,

and when the blazing fire [of hell] is kindled bright,

And when the Scorch shall be made to blaze,

And when Hell-fire shall be kindled to fierce ablaze.

When the Fire is set ablaze.

and Hell is stoked,

And when Hell is Su`irat.

And when hell is lighted,

when hell is set ablaze,

when Hell is set ablaze,

And when Hellfire is set ablaze

hell is made to blaze,

And when the hell is kindled up,

Wai<u>tha</u> alja<u>h</u>eemu suAAAAirat

and when Hell is set ablaze,

When the Blazing Fire is kindled to fierce heat;

وَإِذَا ٱلْجَحِيمُ سُعِّرَتْ

When the Fire is lit.

When the Fire is lit.

And Paradise brought near,

And when Paradise is brought near.

when Paradise shall be brought nigh,

and when paradise is brought into view:

And when the Garden shall be brought nigh,

And when Paradise shall be brought near,

When Paradise is brought near.

and Paradise brought nigh:

And when Paradise is brought near.

And when the Garden is brought nigh,

when paradise is brought near,

when Paradise is brought near,

And when Paradise is brought near,

and Paradise is brought near,

And when the garden is brought nigh,

Wai<u>tha</u> aljannatu ozlifat

when Paradise is brought close:

And when the Garden is brought near;-

وَإِذَا ٱلْجَنَّةُ أُزْلِفَتْ

When Paradise is brought near to those who are Mindful.

When Paradise is brought near to those who are Mindful.

(Then) every soul will know what it had prepared (for itself).

Every soul will then come know what it has brought.

then shall a soul know what it has produced.

[on that Day] every human being will come to know what he has prepared [for himself].

Then every soul shall know that which it: hath presented.

(Then) every person will know what he has brought (of good and evil).

Each soul will know what it has readied.

then shall each person know what he has brought along.

Every person will know what he has brought.

(Then) every soul will know what it hath made ready.

then a soul shall know what it has readied [for itself].

then, each soul shall know what it has produced.

A soul will [then] know what it has brought [with it].

then every soul will discover the consequence of its deeds.

Every soul shall (then) know what it has prepared.

AAalimat nafsun m<u>a</u> a<u>hd</u>arat

[then] each soul shall know what it has put forward.

(Then) shall each soul know what it has put forward.

عَلِمَتْ نَفْسٌ مَّآ أَحْضَرَتْ

When that occurs, every soul will know what actions it sent forward for that day.

When that occurs, every soul will know what actions it sent forward for that day.

<p>عَلِمَتْ نَفْسٌ مَّا أَحْضَرَ‌تْ (then everyone will know what he [ or she ] has put forward... 81:14). It means that when Resurrection, with all the horrors mentioned above, will take place, man will realise what he has brought with him. The word 'what' here refers to his good and bad deeds, all of which will be in front of him, either in the form of the Record of Deeds that will be given in his hands or his deeds will assume a specific body shape as is understood from certain Traditions. Allah knows best!</p><p>Having described the horrors of Resurrection, and the accountability of deeds, Allah swears an oath by a few stars to confirms that the Qur'an is the truth that has been sent down, fully protected from any interruption or distortion, and that the Prophet ﷺ who has received it is a great personality, and the angel (Jibra'il علیہ السلام) who descended with it was known to him before hand. Therefore, there can be no room for any doubt about its veracity. The verses here swear an oath by five stars which the ancient Greeks called khamsah mutahayyirah or 'the five wandering stars', since they seemed to stray irregularly across the sky. At times they are seen moving from East to West, and at others, from West to East. Different reasons have been assigned to their irregular movements. The ancient Greeks hold several contradictory explanations for this. The research of modern scientists concurs with some of the ancient philosophers, and differs from some others. The Creator alone knows the truth and reality. The scientists merely guess and conjecture which may be wrong. The Qur'an has, therefore, not involved its readers in such a useless debate. Allah showed us what was beneficial, that is, to observe the Divine Omnipotence, His Consummate Wisdom and to repose our faith in Him.</p>

عَلِمَتْ نَفْسٌ مَّا أَحْضَرَ‌تْ (then everyone will know what he [ or she ] has put forward... 81:14). It means that when Resurrection, with all the horrors mentioned above, will take place, man will realise what he has brought with him. The word 'what' here refers to his good and bad deeds, all of which will be in front of him, either in the form of the Record of Deeds that will be given in his hands or his deeds will assume a specific body shape as is understood from certain Traditions. Allah knows best!Having described the horrors of Resurrection, and the accountability of deeds, Allah swears an oath by a few stars to confirms that the Qur'an is the truth that has been sent down, fully protected from any interruption or distortion, and that the Prophet ﷺ who has received it is a great personality, and the angel (Jibra'il علیہ السلام) who descended with it was known to him before hand. Therefore, there can be no room for any doubt about its veracity. The verses here swear an oath by five stars which the ancient Greeks called khamsah mutahayyirah or 'the five wandering stars', since they seemed to stray irregularly across the sky. At times they are seen moving from East to West, and at others, from West to East. Different reasons have been assigned to their irregular movements. The ancient Greeks hold several contradictory explanations for this. The research of modern scientists concurs with some of the ancient philosophers, and differs from some others. The Creator alone knows the truth and reality. The scientists merely guess and conjecture which may be wrong. The Qur'an has, therefore, not involved its readers in such a useless debate. Allah showed us what was beneficial, that is, to observe the Divine Omnipotence, His Consummate Wisdom and to repose our faith in Him.

So, I call the receding stars to witness,

So by oath of those that revolve. (The planets.)

No! I swear by the slinkers,

BUT NAY! I call to witness the revolving stars,

I swear by the receding stars.

So verily, I swear by the planets that recede (i.e. disappear during the day and appear during the night).

I swear by the galaxies.

No indeed; I swear by the alternating stars

But nay! I swear by Al-Khunnas.

Oh, but I call to witness the planets,

So I swear by the stars that return,

Rather, I swear by the returning

So I swear by the retreating stars -

I do not need to swear by the orbiting

But nay! I swear by the stars,

Fal<u>a</u> oqsimu bi<b>a</b>lkhunnas<b>i</b>

I swear by the receding stars,

So verily I call to witness the planets - that recede,

فَلَآ أُقْسِمُ بِٱلْخُنَّسِ

Allah took an oath by the stars that are hidden until they emerge at night.

Allah took an oath by the stars that are hidden until they emerge at night.

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

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

The planets withdrawing into themselves,

Who move straight and stop.

the runners, the sinkers,

the planets that run their course and set,

Moving swiftly and hiding themselves,

And by the planets that move swiftly and hide themselves,

Precisely running their courses.

that hide,

Al-Jawar Al-Kunnas.

The stars which rise and set,

the comets,

orbiting, disappearing;

Those that run [their courses] and disappear -

stars which are visible during the night

That run their course (and) hide themselves,

Aljaw<u>a</u>ri alkunnas<b>i</b>

the planets that run their course and set,

Go straight, or hide;

ٱلْجَوَارِ ٱلْكُنَّسِ

That run in their orbits and disappear when dawn rises, like a gazelle that goes into its den i.e. its home.

That run in their orbits and disappear when dawn rises, like a gazelle that goes into its den i.e. its home.

The closing night,

And by oath of the night when it turns back.

by the night swarming,

and the night as it darkly falls,

And by the night when it departeth,

And by the night as it departs;

And by the night as it recedes.

and by the night as it recedes,

And by the night when it `As`as.

And the close of night,

by the night as it approaches,

by the night when it approaches

And by the night as it closes in

and sit during the day, or by the darkening night

And the night when it departs,

Wa<b>a</b>llayli i<u>tha</u> AAasAAas<b>a</b>

and the night that falls,

And the Night as it dissipates;

وَٱلَّيْلِ إِذَا عَسْعَسَ

He took an oath by the first part of the night when it approaches, and the last part when it recedes.

He took an oath by the first part of the night when it approaches, and the last part when it recedes.

The rising dawn,

And by oath of the morning when it takes birth.

by the dawn sighing,

and the morn as it softly breathes:

And by the morning when it shineth forth,

And by the dawn as it brightens;

And by the morn as it breathes.

and the morn as it breathes.

And by the day when it Tanaffas.

And the breath of morning

by the dawn as it breathes:

and the morning when it extends,

And by the dawn when it breathes

and brightening morning,

And the morning when it brightens,

Wa<b>al</b><u>ss</u>ub<u>h</u>i i<u>tha</u> tanaffas<b>a</b>

and the first breath of morning.

And the Dawn as it breathes away the darkness;-

وَٱلصُّبْحِ إِذَا تَنَفَّسَ

He took an oath by the morning when its light emerges.

He took an oath by the morning when its light emerges.

That this is indeed the word of an honoured Messenger,

This is indeed the recitation of an honoured Noble Messenger. (Angel Jibreel – peace and blessings be upon him.)

truly this is the word of a noble Messenger

behold, this [divine writ] is indeed the [inspired] word of a noble apostle,

Verily it is a Word brought by a messenger honoured,

Verily, this is the Word (this Quran brought by) a most honourable messenger [Jibrael (Gabriel), from Allah to the Prophet Muhammad (Peace be upon him)].

This is the speech of a noble messenger.

Verily this is the word of a noble message-bearer;

Verily, this is the Word a most honorable messenger.

That this is in truth the word of an honoured messenger,

it is indeed the speech of a noble apostle,

it is indeed the word of an Honorable Messenger,

[That] indeed, the Qur'an is a word [conveyed by] a noble messenger

that the Quran is the word of the honorable angelic, mighty Messenger

Most surely it is the Word of an honored messenger,

Innahu laqawlu rasoolin kareem<b>in</b>

Truly, this is the word brought by a noble messenger,

Verily this is the word of a most honourable Messenger,

إِنَّهُۥ لَقَوْلُ رَسُولٍ كَرِيمٍ

The Qur’ān that is revealed to Muhammad (peace be upon him) is Allah’s speech that was conveyed by a trusted angel, Gabriel (peace be upon him), whom Allah entrusted it to.

The Qur’ān that is revealed to Muhammad (peace be upon him) is Allah’s speech that was conveyed by a trusted angel, Gabriel (peace be upon him), whom Allah entrusted it to.

<p>إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words;</p><p>عَلَّمَهُ شَدِيدُ الْقُوَىٰ</p><p>It is taught to him by one (angel) of strong faculties.[ 53:5)</p><p>It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof.</p><p>Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ .</p><p>In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels.</p><p>(And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane.</p><p>وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows:</p><p>The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him.</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah At-Takwir</p><p>Ends here</p>

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words;عَلَّمَهُ شَدِيدُ الْقُوَىٰIt is taught to him by one (angel) of strong faculties.[ 53:5)It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof.Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ .In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels.(And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane.وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows:The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him.Al-hamdulillahThe Commentary onSurah At-TakwirEnds here

Full of power, well-established (in position) with the Lord and Master of the Throne,

The mighty, the honoured in the presence of the Lord of the Throne.

having power, with the Lord of the Throne secure,

with strength endowed, secure with Him who in almightiness is enthroned

Owner of strength, of established dignity with the Lord of the Throne.

Owner of power, and high rank with (Allah) the Lord of the Throne,

Endowed with power, eminent with the Lord of the Throne.

one mighty and held in honour with the Lord of the Throne;

Dhi Quwwah, with the Lord of the Throne -- Makin,

Mighty, established in the presence of the Lord of the Throne,

powerful and eminent with the Lord of the Throne,

of power, given a rank by the Owner of the Throne

[Who is] possessed of power and with the Owner of the Throne, secure [in position],

who is honored in the presence of the Lord of the Throne,

The processor of strength, having an honorable place with the Lord of the Dominion,

<u>Th</u>ee quwwatin AAinda <u>th</u>ee alAAarshi makeen<b>in</b>

endowed with power and held in honour by the Lord of the Throne --

Endued with Power, with rank before the Lord of the Throne,

ذِى قُوَّةٍ عِندَ ذِى ٱلْعَرْشِ مَكِينٍ

One who possess strength and great rank in the sight of the Lord of the Throne, may He be glorified.

One who possess strength and great rank in the sight of the Lord of the Throne, may He be glorified.

Obeyed and worthy there of trust.

The one who is obeyed, and trustworthy. (Other angels obey angel Jibreel).

obeyed, moreover trusty.

[the word] of one to be heeded, and worthy of trust!

Obeyed one there; trustWorthy.

Obeyed (by the angels), trustworthy there (in the heavens).

Obeyed and honest.

there he is obeyed and held trustworthy.

Obeyed there, trustworthy.

(One) to be obeyed, and trustworthy;

one who is obeyed and is trustworthy as well.

obeyed, and honest.

Obeyed there [in the heavens] and trustworthy.

obeyed by (all creatures) and faithful to His trust.

One (to be) obeyed, and faithful in trust.

Mu<u>ta</u>AAin thamma ameen<b>in</b>

who is obeyed there and is worthy of trust.

With authority there, (and) faithful to his trust.

مُّطَاعٍ ثَمَّ أَمِينٍ

He is obeyed by the inhabitants of the heavens and trusted in the revelation that he conveys.

He is obeyed by the inhabitants of the heavens and trusted in the revelation that he conveys.

Your companion is not mad.

And your companion is not insane.

Your companion is not possessed;

For, this fellow-man of yours is not a madman:

Nor is your companion distracted.

And (O people) your companion (Muhammad (Peace be upon him)) is not a madman;

Your friend is not possessed.

(O people of Makkah), your companion is not mad;

And your companion is not a madman.

And your comrade is not mad.

Your companion is not crazy:

Your Companion is not mad,

And your companion is not [at all] mad.

Your companion (Muhammad) does not suffer from any mental illness

And your companion is not gone mad.

Wam<u>a</u> <u>sah</u>ibukum bimajnoon<b>in</b>

Your companion is not one possessed:

And (O people!) your companion is not one possessed;

وَمَا صَاحِبُكُم بِمَجْنُونٍ

Muhammad (peace be upon him), who is in your company and whose intellect, trustworthiness and truthfulness you know, is not insane as you slanderously claim.

Muhammad (peace be upon him), who is in your company and whose intellect, trustworthiness and truthfulness you know, is not insane as you slanderously claim.

He had surely seen Him on the clear horizon.

And indeed he saw him on the clear horizon. (Prophet Mohammed saw Angel Jibreel in his true shape – peace and blessings be upon them).

he truly saw him on the clear horizon;

he truly beheld [the angel - beheld] him on the clear horizon;

Assuredly he beheld him in the horizon manifest.

And indeed he (Muhammad (Peace be upon him)) saw him [Jibrael (Gabriel)] in the clear horizon (towards the east).

He saw him on the luminous horizon.

he indeed saw the message-bearer on the clear horizon;

And indeed he saw him in the clear horizon.

Surely he beheld Him on the clear horizon.

certainly he saw him on the manifest horizon,

in truth he saw him (Gabriel) on the clear horizon,

And he has already seen Gabriel in the clear horizon.

He certainly saw him (Gabriel) high up on the horizon in his original form

And of a truth he saw himself on the clear horizon.

Walaqad ra<u>a</u>hu bi<b>a</b>lofuqi almubeen<b>i</b>

he truly beheld him [the angel] on the clear horizon.

And without doubt he saw him in the clear horizon.

وَلَقَدْ رَءَاهُ بِٱلْأُفُقِ ٱلْمُبِينِ

Your companion had seen Gabriel in the form that he was created in the clear horizon of the sky.

Your companion had seen Gabriel in the form that he was created in the clear horizon of the sky.

He is not chary of making public what is unknown.

And this Prophet is not miserly upon the hidden. (Allah gave the knowledge of the hidden to the Holy Prophet – peace and blessings be upon him.)

he is not niggardly of the Unseen.

and he is not one to begrudge others the knowledge [of whatever has been revealed to him] out of that which is beyond the reach of human Perception.

And he is of the unseen not a tenacious concealer.

And he (Muhammad (Peace be upon him)) withholds not a knowledge of the unseen.

And He does not withhold knowledge of the Unseen.

nor does he grudge (conveying this knowledge about) the Unseen;

And he withholds not a knowledge of the Unseen.

And he is not avid of the Unseen.

and he is not miserly concerning the Unseen.

he is not grudging of the Unseen.

And Muhammad is not a withholder of [knowledge of] the unseen.

He (Muhammad) is not accused of lying about the unseen.

Nor of the unseen is he a tenacious concealer.

Wam<u>a</u> huwa AAal<u>a</u> alghaybi bi<u>d</u>aneen<b>in</b>

He is not avid of the Unseen.

Neither doth he withhold grudgingly a knowledge of the Unseen.

وَمَا هُوَ عَلَى ٱلْغَيْبِ بِضَنِينٍ

Your companion is not miserly with you by not conveying what he was instructed to convey to you, nor does he take any reward like how fortune-tellers take.

Your companion is not miserly with you by not conveying what he was instructed to convey to you, nor does he take any reward like how fortune-tellers take.

This is not the utterance of an accursed devil.

And the Qur’an is not the recitation of Satan the outcast.

And it is not the word of an accursed Satan;

Nor is this [message] the word of any satanic force accursed.

Nor is it the word of a Satan accursed.

And it (the Quran) is not the word of the outcast Shaitan (Satan).

And it is not the word of an accursed devil.

nor is it a word of an accursed Satan.

And it is not the word of the outcast Shaytan.

Nor is this the utterance of a devil worthy to be stoned.

And it is not the speech of an outcast Satan.

Nor is this the word of a stoned satan.

And the Qur'an is not the word of a devil, expelled [from the heavens].

The Quran is not the word of condemned satan.

Nor is it the word of the cursed Shaitan,

Wam<u>a</u> huwa biqawli shay<u>ta</u>nin rajeem<b>in</b>

Nor is this the word of an outcast devil.

Nor is it the word of an evil spirit accursed.

وَمَا هُوَ بِقَوْلِ شَيْطَٰنٍ رَّجِيمٍ

This Qur’ān is not the speech of a satan distanced from Allah’s mercy.

This Qur’ān is not the speech of a satan distanced from Allah’s mercy.

So whither do you stray?

So where are you going?

where then are you going?

Whither, then, will you go?

Whither then go ye?

Then where are you going?

So where are you heading?

Where to are you then heading?

Then where are you going

Whither then go ye?

So where are you going?

Where then are you going?

So where are you going?

Where then will you go?

Whither then will you go?

Faayna ta<u>th</u>haboon<b>a</b>

So where are you going?

When whither go ye?

فَأَيْنَ تَذْهَبُونَ

So which path will you tread to deny that it is from Allah after all these evidence?!

So which path will you tread to deny that it is from Allah after all these evidence?!

This is a reminder for all the peoples of the world,

That is but an advice to the entire creation!

It is naught but a Reminder unto all beings,

This [message] is no less than a reminder to all mankind –

This is naught but an Admonition Unto the worlds-

Verily, this (the Quran) is no less than a Reminder to (all) the 'Alamin (mankind and jinns).

It is only a Reminder to all mankind.

It is nothing but Good Counsel for everyone in the world,

Verily, this is no less than a Reminder for the creatures.

This is naught else than a reminder unto creation,

It is just a reminder for all the nations,

This is nothing but a Reminder to the worlds,

It is not except a reminder to the worlds

This is certainly the guidance for all (jinn and mankind).

It is naught but a reminder for the nations,

In huwa ill<u>a</u> <u>th</u>ikrun lilAA<u>a</u>lameen<b>a</b>

This is merely a reminder to all mankind;

Verily this is no less than a Message to (all) the Worlds:

إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ

The Qur’ān is only a reminder and counsel to the jinn and mankind.

The Qur’ān is only a reminder and counsel to the jinn and mankind.

For those of you who desire to walk the path that is straight,

For the one among you who wishes to become upright.

for whosoever of you who would go straight;

to everyone of you who wills to walk a straight way.

Unto whomsoever of you willeth to walk straight.

To whomsoever among you who wills to walk straight,

To whoever of you wills to go straight.

for everyone of you who wishes to follow the Straight Way;

To whomsoever among you who wills to walk straight.

Unto whomsoever of you willeth to walk straight.

for those of you who wish to walk straight;

for whosoever of you would go straight,

For whoever wills among you to take a right course.

So let those who want, choose the right guidance

For him among you who pleases to go straight.

Liman sh<u>a</u>a minkum an yastaqeem<b>a</b>

to every one of you who wishes to tread the straight path.

(With profit) to whoever among you wills to go straight:

لِمَن شَآءَ مِنكُمْ أَن يَسْتَقِيمَ

For those of you who wish to be steadfast on the path of truth.

For those of you who wish to be steadfast on the path of truth.

Though you cannot desire except as God will, the Lord of all the worlds.

And what will you wish, except if Allah wills – the Lord of the Creation.

but will you shall not, unless God wills, the Lord of all Being.

But you cannot will it unless God, the Sustainer of all the worlds, wills [to show you that way].

And ye shall not will unless it be that Allah, the Lord of the worlds, willeth.

And you will not, unless (it be) that Allah wills, the Lord of the 'Alamin (mankind, jinns and all that exists).

But you cannot will, unless God wills—The Lord of the Worlds.

but your wishing will not avail unless Allah, the Lord of the Universe, so wishes.

And you cannot will unless that Allah wills -- the Lord of all that exists.

And ye will not, unless (it be) that Allah willeth, the Lord of Creation.

but you will not wish unless it is wished by Allah, the Lord of all the worlds.

but you shall not, unless Allah wills, the Lord of all the Worlds.

And you do not will except that Allah wills - Lord of the worlds.

However, you will not be able to choose anything unless God, Lord of the Universe wills it to be so.

And you do not please except that Allah please, the Lord of the worlds.

Wam<u>a</u> tash<u>a</u>oona ill<u>a</u> an yash<u>a</u>a All<u>a</u>hu rabbu alAA<u>a</u>lameen<b>a</b>

But you cannot will it unless God, the Lord of the Universe, so wills it [to show you that way].

But ye shall not will except as Allah wills,- the Cherisher of the Worlds.

وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ

You can only will to remain steadfast or do anything else if Allah, the Lord of all created things, wills that.

You can only will to remain steadfast or do anything else if Allah, the Lord of all created things, wills that.

WHEN THE SKY is split asunder,

When the heaven splits open.

When heaven is split open,

WHEN THE SKY is cleft asunder,

When the heaven shall be cleft,

When the heaven is cleft asunder.

When the sky breaks apart.

When the heaven is split asunder,

When the heaven is cleft asunder (Infatarat).

When the heaven is cleft asunder,

When the sky is rent apart,

When the sky is split,

When the sky breaks apart

When the heavens are rent asunder,

When the heaven becomes cleft asunder,

I<u>tha</u> a<b>l</b>ssam<u>a</u>o infa<u>t</u>arat

When the sky is cleft asunder;

When the Sky is cleft asunder;

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ إِذَا ٱلسَّمَآءُ ٱنفَطَرَتْ

When the sky will split apart because of the angels descending from it.

When the sky will split apart because of the angels descending from it.

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

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

And the stars dispersed,

And when the stars fall down.

when the stars are scattered,

and when the stars are scattered,

And when the stars shall be scattered,

And when the stars have fallen and scattered;

When the planets are scattered.

when the stars are scattered,

And when the stars Intatharat.

When the planets are dispersed,

when the stars are scattered,

when the planets are scattered,

And when the stars fall, scattering,

the stars are dispersed,

And when the stars become dispersed,

Wai<u>tha</u> alkaw<u>a</u>kibu intatharat

and when the stars are scattered;

When the Stars are scattered;

وَإِذَا ٱلْكَوَاكِبُ ٱنتَثَرَتْ

When the stars fall one after the other and are scattered.

When the stars fall one after the other and are scattered.

When the oceans begin to flow,

And when the oceans are swept away.

when the seas swarm over,

and when the seas burst beyond their bounds,

And when the seas are flowed out,

And when the seas are burst forth (got dried up);

When the oceans are exploded.

when the seas are made to burst forth,

And when the seas Fujjirat.

When the seas are poured forth,

when the seas are merged,

when the oceans are gushed forth,

And when the seas are erupted

the oceans are merged together,

And when the seas are made to flow forth,

Wai<u>tha</u> albi<u>ha</u>ru fujjirat

when the seas overflow;

When the Oceans are suffered to burst forth;

وَإِذَا ٱلْبِحَارُ فُجِّرَتْ

When the seas are opened into one another and they merge.

When the seas are opened into one another and they merge.

When the graves are overturned,

And when the graves are overturned.

when the tombs are overthrown,

and when the graves are overturned –

And when the graves are ransacked,

And when the graves are turned upside down (and they bring out their contents)

When the tombs are strewn around.

and when graves are laid open,

And when the graves Bu`thirat.

And the sepulchres are overturned,

when the graves are overturned,

when the graves are overturned,

And when the [contents of] graves are scattered,

and the graves are turned inside out,

And when the graves are laid open,

Wai<u>tha</u> alqubooru buAAthirat

and when the graves are laid open:

And when the Graves are turned upside down;-

وَإِذَا ٱلْقُبُورُ بُعْثِرَتْ

When the soil of graves is turned over to resurrect the dead in them.

When the soil of graves is turned over to resurrect the dead in them.

Each soul will know what it had sent ahead and what it had left behind.

Every soul will come to know what it has sent ahead and what it left behind.

then a soul shall know its works, the former and the latter.

every human being will [at last] comprehend, what he has sent ahead and what he has held back [in this world].

Each soul shall know that which it sent afore and that which it left behind.

(Then) a person will know what he has sent forward and (what he has) left behind (of good or bad deeds).

Each soul will know what it has advanced, and what it has deferred.

everyone shall know all his deeds, both the earlier and the later.

A person will know what he has sent forward and left behind.

A soul will know what it hath sent before (it) and what left behind.

then a soul shall know what it has sent ahead and left behind.

the soul shall know what it has done, the former and the latter.

A soul will [then] know what it has put forth and kept back.

every soul will see the result of its deeds - those recorded before his death and those which will produce either virtue or evil after his death.

Every soul shall know what it has sent before and held back.

AAalimat nafsun m<u>a</u> qaddamat waakhkharat

then everyone will know what he has sent ahead, and what he has left behind.

(Then) shall each soul know what it hath sent forward and (what it hath) kept back.

عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ

At that time, every soul will know the actions it sent forward and those it left behind and did not do.

At that time, every soul will know the actions it sent forward and those it left behind and did not do.

<p>Commentary</p><p>عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَ‌تْ (...then one will know what he sent ahead and what he left behind....82:5) In the preceding verses [ 1-4] of the Surah, Allah depicts the scene of the Day of Judgment that when the sky splits, the stars fall, the seas are poured forth [ i.e. the fresh and salt water bodies will merge to form one mass of water ] and the graves are overturned [ i.e. corpses will emerge from their graves ], every soul shall come to know what it had sent ahead and what it had left behind. The phrase 'what he sent ahead' means the good or evil act which he has done in his life; and the phrase 'what he left behind' means what he failed to do or refrained from doing. It is also possible that 'what he sent ahead' refers to the acts he has done himself, and 'what he left behind' refers to the acts one has not done himself, but he has laid down a custom in the society. The Holy Prophet ﷺ is reported to have said: "If anyone establishes a good tradition in Islam, he will have a reward for it and the equivalent of the rewards of those who act upon it after him, without theirs being diminished in any respect; but he who establishes a bad custom in Islam will bear the responsibility of it and the responsibility of those who act upon it after him, without theirs being diminished in any respect." This subject was dealt with earlier under the following verse: يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ 'Man will be informed of what he sent ahead and what he left behind. [ 75:13] '</p>

Commentaryعَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَ‌تْ (...then one will know what he sent ahead and what he left behind....82:5) In the preceding verses [ 1-4] of the Surah, Allah depicts the scene of the Day of Judgment that when the sky splits, the stars fall, the seas are poured forth [ i.e. the fresh and salt water bodies will merge to form one mass of water ] and the graves are overturned [ i.e. corpses will emerge from their graves ], every soul shall come to know what it had sent ahead and what it had left behind. The phrase 'what he sent ahead' means the good or evil act which he has done in his life; and the phrase 'what he left behind' means what he failed to do or refrained from doing. It is also possible that 'what he sent ahead' refers to the acts he has done himself, and 'what he left behind' refers to the acts one has not done himself, but he has laid down a custom in the society. The Holy Prophet ﷺ is reported to have said: "If anyone establishes a good tradition in Islam, he will have a reward for it and the equivalent of the rewards of those who act upon it after him, without theirs being diminished in any respect; but he who establishes a bad custom in Islam will bear the responsibility of it and the responsibility of those who act upon it after him, without theirs being diminished in any respect." This subject was dealt with earlier under the following verse: يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ 'Man will be informed of what he sent ahead and what he left behind. [ 75:13] '

O man, what seduced you from your munificent Lord

O man! What has deceived you away from your Lord, the Most Beneficent?

O Man! What deceived thee as to thy generous Lord

O MAN! What is it that lures thee away from thy bountiful Sustainer,

O man! what hath beguiled thee concerning thy Lord, the Bountiful,

O man! What has made you careless concerning your Lord, the Most Generous?

O man! What deluded you concerning your Lord, the Most Generous?

O man! What has deceived you about your generous Lord

O man! What has made you careless about your Lord, the Most Generous

O man! What hath made thee careless concerning thy Lord, the Bountiful,

O man! What has deceived you about your generous Lord,

O human! What has deceived you concerning your Generous Lord

O mankind, what has deceived you concerning your Lord, the Generous,

Human being, what evil has deceived you about your Gracious Lord,

O man! what has beguiled you from your Lord, the Gracious one,

Y<u>a</u> ayyuh<u>a</u> alins<u>a</u>nu m<u>a</u> gharraka birabbika alkareem<b>i</b>

O man! What is it that lures you away from your bountiful Sustainer,

O man! What has seduced thee from thy Lord Most Beneficent?-

يَٰٓأَيُّهَا ٱلْإِنسَٰنُ مَا غَرَّكَ بِرَبِّكَ ٱلْكَرِيمِ

O man who has rejected his Lord! What has made you go against the instruction of your Lord when He gave you respite and did not punish you quickly, as a favour from Him?!

O man who has rejected his Lord! What has made you go against the instruction of your Lord when He gave you respite and did not punish you quickly, as a favour from Him?!

<p>‌ يَا أَيُّهَا الْإِنسَانُ مَا غَرَّ‌كَ (0 man! at has deceived you about your Gracious Lord...82:6) The opening of the Surah mentions the violent events that will take place at the end of this worldly life, and the current set of verses reminds us of the inceptive stages of our creation. The sum total of the verses purport to say that if man had considered carefully, he would have believed in Allah and His Messenger ﷺ ، and he would not have deviated a hair's breadth from Divine injunctions, but he slumped into heedlessness and forgetfulness. In the present verse, he is reprimanded by a rhetorical question and by means of gentle remonstrance as to what has lured him away from His Gracious Lord, and led him to disobedience, despite he knows his beginning, and he knows his end.</p><p>The verse further goes on to remind man of the inceptive stages of his creation. First, it says: خَلَقَكَ فَسَوَّاكَ (who created you, then perfected you...82:7). The sense is that not only did Allah create man, but He also perfected his creation and proportioned his body, limbs and organs. Every limb and organ is well placed. The body, height, length and breadth of every limb are kept in harmony, symmetry and balance. Any deviation from the symmetrical construction of the human body, the organs will become dysfunctional. Then the verse says: فَعَدَلَكَ (...then brought you in due proportion?...82:7). Man is granted such symmetry, harmony and balance that no other animal in the world is granted to that degree. Along with physical and physiological symmetry and harmony, he has been granted well-balanced disposition, despite the fact that man is made up of opposing humours - blood, phlegm, black bile and yellow bile. Some are hot and others are cold, and yet the perfect wisdom of Allah prepared a well-balanced disposition. Thereafter a third characteristic is mentioned as follows:</p>

‌ يَا أَيُّهَا الْإِنسَانُ مَا غَرَّ‌كَ (0 man! at has deceived you about your Gracious Lord...82:6) The opening of the Surah mentions the violent events that will take place at the end of this worldly life, and the current set of verses reminds us of the inceptive stages of our creation. The sum total of the verses purport to say that if man had considered carefully, he would have believed in Allah and His Messenger ﷺ ، and he would not have deviated a hair's breadth from Divine injunctions, but he slumped into heedlessness and forgetfulness. In the present verse, he is reprimanded by a rhetorical question and by means of gentle remonstrance as to what has lured him away from His Gracious Lord, and led him to disobedience, despite he knows his beginning, and he knows his end.The verse further goes on to remind man of the inceptive stages of his creation. First, it says: خَلَقَكَ فَسَوَّاكَ (who created you, then perfected you...82:7). The sense is that not only did Allah create man, but He also perfected his creation and proportioned his body, limbs and organs. Every limb and organ is well placed. The body, height, length and breadth of every limb are kept in harmony, symmetry and balance. Any deviation from the symmetrical construction of the human body, the organs will become dysfunctional. Then the verse says: فَعَدَلَكَ (...then brought you in due proportion?...82:7). Man is granted such symmetry, harmony and balance that no other animal in the world is granted to that degree. Along with physical and physiological symmetry and harmony, he has been granted well-balanced disposition, despite the fact that man is made up of opposing humours - blood, phlegm, black bile and yellow bile. Some are hot and others are cold, and yet the perfect wisdom of Allah prepared a well-balanced disposition. Thereafter a third characteristic is mentioned as follows:

Who created you then formed your symmetry, then gave you right proportion,

The One Who created you, then moulded you, then made you proper?

who created thee and shaped thee and wrought thee in symmetry

who has created thee, and formed thee in accordance with what thou art meant' to be, and shaped thy nature in just proportions,

Who created thee, then moulded thee, then proportioned thee?

Who created you, fashioned you perfectly, and gave you due proportion;

He Who created you, and formed you, and proportioned you?

Who created you, shaped you, and made you well-proportioned,

Who created you, fashioned you perfectly, and gave you due proportion.

Who created thee, then fashioned, then proportioned thee?

who created you and proportioned you, and gave you an upright nature,

who created you, formed you and proportioned you?

Who created you, proportioned you, and balanced you?

Who created you proportionately and fashioned you

Who created you, then made you complete, then made you symmetrical?

Alla<u>th</u>ee khalaqaka fasaww<u>a</u>ka faAAadalak<b>a</b>

who created you, fashioned you and proportioned you,

Him Who created thee. Fashioned thee in due proportion, and gave thee a just bias;

ٱلَّذِى خَلَقَكَ فَسَوَّىٰكَ فَعَدَلَكَ

The One Who gave you existence after you were non-existent, and Who proportioned and balanced your limbs.

The One Who gave you existence after you were non-existent, and Who proportioned and balanced your limbs.

Shaping you into any form He pleased?

He moulded you into whatever shape He willed.

and composed thee after what form He would?

having put thee together in whatever form He willed [thee to have]?

In whatsoever form He listed He constructed thee.

In whatever form He willed, He put you together.

In whatever shape He willed, He assembled you.

and set you in whatever form He pleased?

In whatever form He willed, He put you together.

Into whatsoever form He will, He casteth thee.

and composed you in any form that He wished?

In whatever shape He will He could surely have fashioned you.

In whatever form He willed has He assembled you.

in whatever composition He wanted.

Into whatever form He pleased He constituted you.

Fee ayyi <u>s</u>ooratin m<u>a</u> sh<u>a</u>a rakkabak<b>a</b>

in whatever form He pleased?

In whatever Form He wills, does He put thee together.

فِىٓ أَىِّ صُورَةٍ مَّا شَآءَ رَكَّبَكَ

In whatever form He wished to create you, He created you. He favoured you as He did not create you in the form of a donkey, monkey, dog or other form.

In whatever form He wished to create you, He created you. He favoured you as He did not create you in the form of a donkey, monkey, dog or other form.

<p>فِي أَيِّ صُورَ‌ةٍ مَّا شَاءَ رَ‌كَّبَكَ (He composed you in whichever form He willed....82:8). This is to indicate that since the basic structure of all human beings is the same, it was expected that the zillions of members of the human society would have shared the same shape, size and features, but the perfect mastery and the wonderful acumen of the Supreme Creator has created them so differently that each one of them has its own unique features that make him clearly distinct from all others, and no one is confused with another.</p><p>Having stated the creative acumen of the Great Creator, the verse states: يَا أَيُّهَا الْإِنسَانُ مَا غَرَّ‌كَ بِرَ‌بِّكَ الْكَرِ‌يمِ (0 man! What has deceived you about your Gracious Lord,...82:6). Allah has endowed man with such natural faculties and abilities that every limb and every joint of his body was enough to remind him of His Creator, and to make him obedient. But he is lured away from his gracious Lord, has forgotten Him and disobeyed Him. The question is: How did he forget his Lord, how did he become heedless of Him, and how is he lured away from his Lord? On this occasion, the adjective karim (Gracious) used for the 'Lord' points to the answer. The reason for such an ungrateful attitude is that Allah is Gracious and does not punish man immediately after his committing a sin. Rather, his sustenance, welfare and well-being, and worldly comforts [ and pleasures ] are not curtailed. He misinterprets Allah's magnanimity, and thus falls into deception. If man were to think rationally, he would adopt a grateful attitude and obedient behaviour, rather than adopting an ungrateful attitude and impudent behaviour. Sayyidna Hasan Al-Basri (رح) says:</p><p>کم من مغرور تحت السّتر و ھو لا یشعر</p><p>'How many humans are there whose faults are put [ by Allah ] under cover, (i.e. He did not disgrace them), yet they do not appreciate (and are deluded by His grace.'</p>

فِي أَيِّ صُورَ‌ةٍ مَّا شَاءَ رَ‌كَّبَكَ (He composed you in whichever form He willed....82:8). This is to indicate that since the basic structure of all human beings is the same, it was expected that the zillions of members of the human society would have shared the same shape, size and features, but the perfect mastery and the wonderful acumen of the Supreme Creator has created them so differently that each one of them has its own unique features that make him clearly distinct from all others, and no one is confused with another.Having stated the creative acumen of the Great Creator, the verse states: يَا أَيُّهَا الْإِنسَانُ مَا غَرَّ‌كَ بِرَ‌بِّكَ الْكَرِ‌يمِ (0 man! What has deceived you about your Gracious Lord,...82:6). Allah has endowed man with such natural faculties and abilities that every limb and every joint of his body was enough to remind him of His Creator, and to make him obedient. But he is lured away from his gracious Lord, has forgotten Him and disobeyed Him. The question is: How did he forget his Lord, how did he become heedless of Him, and how is he lured away from his Lord? On this occasion, the adjective karim (Gracious) used for the 'Lord' points to the answer. The reason for such an ungrateful attitude is that Allah is Gracious and does not punish man immediately after his committing a sin. Rather, his sustenance, welfare and well-being, and worldly comforts [ and pleasures ] are not curtailed. He misinterprets Allah's magnanimity, and thus falls into deception. If man were to think rationally, he would adopt a grateful attitude and obedient behaviour, rather than adopting an ungrateful attitude and impudent behaviour. Sayyidna Hasan Al-Basri (رح) says:کم من مغرور تحت السّتر و ھو لا یشعر'How many humans are there whose faults are put [ by Allah ] under cover, (i.e. He did not disgrace them), yet they do not appreciate (and are deluded by His grace.'

Even then you deny the Judgement.

Not at all – but rather you deny the establishment of Justice.

No indeed; but you cry lies to the Doom;

Nay, [O men,] but you [are lured away from God whenever you are tempted to] give the lie to [God’s] Judgment!

By no means! Aye, ye belie the the Requital.

Nay! But you deny the Recompense (reward for good deeds and punishment for evil deeds).

But you reject the religion.

No indeed; (the fact is that) you deny the Reckoning, declaring it a lie;

Nay! But you deny (the Day of) Ad-Din.

Nay, but ye deny the Judgment.

No! Indeed, you deny the Retribution.

Rather, you belied the Recompense.

No! But you deny the Recompense.

Despite this, you deny the Day of Judgment,

Nay! but you give the lie to the judgment day,

Kall<u>a</u> bal tuka<u>thth</u>iboona bi<b>al</b>ddeen<b>i</b>

Yet you deny the Last Judgement.

Nay! But ye do reject Right and Judgment!

كَلَّا بَلْ تُكَذِّبُونَ بِٱلدِّينِ

O you who are deceived, the matter is not as you thought! In fact, you deny the day of recompense and do not work for it.

O you who are deceived, the matter is not as you thought! In fact, you deny the day of recompense and do not work for it.

Surely there are guardians over you,

And indeed there are some guardians over you.

yet there are over you watchers

And yet, verily, there are ever-watchful forces over you,

Verify there are for you guardians,

But verily, over you (are appointed angels in charge of mankind) to watch you.

Though over you are watchers.

you do so the while there are watchers over you;

But verily, over you to watch you

Lo! there are above you guardians,

Indeed, there are over you watchers,

Yet over you there are watchers,

And indeed, [appointed] over you are keepers,

but you should know that there are angelic guards

And most surely there are keepers over you

Wainna AAalaykum la<u>ha</u>fi<i><u>th</u></i>een<b>a</b>

Surely, there are guardians watching over you,

But verily over you (are appointed angels) to protect you,-

وَإِنَّ عَلَيْكُمْ لَحَٰفِظِينَ

Over you are angels who record your deeds.

Over you are angels who record your deeds.

Illustrious scribes

The honourable recorders.

noble, writers

noble, recording,

Honourablel scribes.

Kiraman (honourable) Katibin writing down (your deeds).

Honest recorders.

noble scribes,

Kiraman Katibin,

Generous and recording,

noble writers,

noble scribes

Noble and recording;

watching over you

Honorable recorders,

Kir<u>a</u>man k<u>a</u>tibeen<b>a</b>

noble recorders,

Kind and honourable,- Writing down (your deeds):

كِرَامًا كَٰتِبِينَ

Noble in Allah’s sight, scribes who write down your deeds.

Noble in Allah’s sight, scribes who write down your deeds.

Who know what you do.

Knowing all what you may do.

who know whatever you do.

aware of whatever you do!

They know whatsoever ye do.

They know all that you do.

They know everything you do.

who know what you do.

They know all that you do.

Who know (all) that ye do.

who know whatever you do.

who know of all that you do.

They know whatever you do.

and these honorable scribes know whatever you do.

They know what you do.

YaAAlamoona m<u>a</u> tafAAaloon<b>a</b>

who know all that you do:

They know (and understand) all that ye do.

يَعْلَمُونَ مَا تَفْعَلُونَ

They know of every action you do and they write it down.

They know of every action you do and they write it down.

The pious will surely be in heaven,

Indeed the virtuous are in serenity.

Surely the pious shall be in bliss,

Behold, [in the life to come] the truly virtuous: will indeed be in bliss,

Verily the pious shall be in Delight.

Verily, the Abrar (pious and righteous) will be in delight (Paradise);

The virtuous will be in bliss.

Surely the virtuous shall be in Bliss,

Verily, the Abrar (the righteous believers) will be in Delight;

Lo! the righteous verily will be in delight.

Indeed the pious shall be amid bliss,

Indeed, the righteous shall (live) in bliss.

Indeed, the righteous will be in pleasure,

The virtuous ones will live in bliss

Most surely the righteous are in bliss,

Inna alabr<u>a</u>ra lafee naAAeem<b>in</b>

the virtuous will dwell in bliss,

As for the Righteous, they will be in bliss;

إِنَّ ٱلْأَبْرَارَ لَفِى نَعِيمٍ

Those who do abundant acts of good and obedience will be in everlasting bliss on the day of judgment.

Those who do abundant acts of good and obedience will be in everlasting bliss on the day of judgment.

<p>إِنَّ الْأَبْرَ‌ارَ‌ لَفِي نَعِيمٍ وَإِنَّ الْفُجَّارَ‌ لَفِي جَحِيمٍ (Surely the righteous will be in bliss, and surely the sinners will be in Hell,...82:13-14). These two statements are connected with verse [ 5] above: عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَ‌تْ 'then one will know what he sent ahead and what he left behind. [ 5] '</p><p>The verse informs us that each person, on the Day of Reckoning, will know what he has done, and what will be the consequences of his deeds. The present verse says that the righteous will be in perfect bliss, while the sinners will be in a Blazing Fire of Hell.</p>

إِنَّ الْأَبْرَ‌ارَ‌ لَفِي نَعِيمٍ وَإِنَّ الْفُجَّارَ‌ لَفِي جَحِيمٍ (Surely the righteous will be in bliss, and surely the sinners will be in Hell,...82:13-14). These two statements are connected with verse [ 5] above: عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَ‌تْ 'then one will know what he sent ahead and what he left behind. [ 5] 'The verse informs us that each person, on the Day of Reckoning, will know what he has done, and what will be the consequences of his deeds. The present verse says that the righteous will be in perfect bliss, while the sinners will be in a Blazing Fire of Hell.

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

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

The wicked certainly in Hell:

And indeed the sinners are in hell.

and the libertines shall be in a fiery furnace

whereas, behold, the wicked will indeed be in a blazing fire –

And verily the ungodly shall be in a Scorch.

And verily, the Fujjar (the wicked, disbelievers, sinners and evil-doers) will be in the blazing Fire (Hell),

While the wicked will be in Hell.

and the wicked shall be in the Blazing Fire.

And verily, the wicked will be in the blazing Fire (Hell),

And lo! the wicked verily will be in hell;

and indeed the vicious shall be in hell,

But the wicked, indeed they shall be in the Fiery Furnace,

And indeed, the wicked will be in Hellfire.

and the evil-doers will be in hell

And most surely the wicked are in burning fire,

Wainna alfujj<u>a</u>ra lafee ja<u>h</u>eem<b>in</b>

whereas the wicked will be in Hell;

And the Wicked - they will be in the Fire,

وَإِنَّ ٱلْفُجَّارَ لَفِى جَحِيمٍ

Those who committed iniquity will be in a fire that will be burned over them.

Those who committed iniquity will be in a fire that will be burned over them.

They will burn in it on the Day of Judgement,

They will enter it on the Day of Justice.

roasting therein on the Day of Doom,

[a fire] which they shall enter on Judgment Day,

Roasted they shall be therein on the Day of Requital.

In which they will enter, and taste its burning flame on the Day of Recompense,

They will enter it on the Day of Justice.

They shall enter it on the Day of Recompense

Therein they will enter, and taste its burning flame on the Day of Recompense,

They will burn therein on the Day of Judgment,

entering it on the Day of Retribution,

roasting in it on the Day of Recompense

They will [enter to] burn therein on the Day of Recompense,

which they will enter on the Day of Judgment

They shall enter it on the day of judgment.

Ya<u>s</u>lawnah<u>a</u> yawma a<b>l</b>ddeen<b>i</b>

which they shall enter on the Day of Judgement,

Which they will enter on the Day of Judgment,

يَصْلَوْنَهَا يَوْمَ ٱلدِّينِ

They will enter it on the day of recompense and suffer from its heat.

They will enter it on the day of recompense and suffer from its heat.

And will not be removed from it.

And will not be able to hide from it.

nor shall they ever be absent from it.

and which they shall not [be able to] evade.

And thence they shall not be allowed to be absent.

And they (Al-Fujjar) will not be absent therefrom (i.e. will not go out from the Hell).

And they will not be absent from it.

and then shall never come out of it.

And they will not be absent therefrom.

And will not be absent thence.

and they shall not be absent from it.

and from it they shall never be absent.

And never therefrom will they be absent.

to burn therein.

And they shall by no means be absent from it.

Wam<u>a</u> hum AAanh<u>a</u> bigh<u>a</u>ibeen<b>a</b>

and from which they will find no escape.

And they will not be able to keep away therefrom.

وَمَا هُمْ عَنْهَا بِغَآئِبِينَ

They will never be absent from it. Instead they will remain in it forever.

They will never be absent from it. Instead they will remain in it forever.

<p>وَمَا هُمْ عَنْهَا بِغَائِبِينَ (and they will not [ be able to ] keep away from it...82:16) The inmates of Hell will never be able to get away from it, because the torment will be eternal, as the concluding verse of the Surah asserts: لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا (A Day when no one [ with his own free will in the Plain of Gathering ] will have power to do anything for another! ). This does not negate intercession, because that will not happen with one's own free will, unless Allah grants permission to someone to intercede on someone's behalf, and then accepts the intercession. And all matters, on that Day, will belong to Allah (alone). [ 19] ' Allah knows best! Al-hamdulillah</p><p>The Commentary on</p><p>Surah Al-Infitar</p><p>Ends here</p>

وَمَا هُمْ عَنْهَا بِغَائِبِينَ (and they will not [ be able to ] keep away from it...82:16) The inmates of Hell will never be able to get away from it, because the torment will be eternal, as the concluding verse of the Surah asserts: لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا (A Day when no one [ with his own free will in the Plain of Gathering ] will have power to do anything for another! ). This does not negate intercession, because that will not happen with one's own free will, unless Allah grants permission to someone to intercede on someone's behalf, and then accepts the intercession. And all matters, on that Day, will belong to Allah (alone). [ 19] ' Allah knows best! Al-hamdulillahThe Commentary onSurah Al-InfitarEnds here

How can you comprehend what the Day of Judgement is?

And what do you know – of what sort is the Day of Justice!

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

And what could make thee conceive what that Judgment Day will be?

And what shall make thee know whatsoever the Day of Requital is?

And what will make you know what the Day of Recompense is?

But what will convey to you what the Day of Justice is?

What do you know what the Day of Recompense is?

And what will make you know what the Day of Recompense is

Ah, what will convey unto thee what the Day of Judgment is!

And what will show you what is the Day of Retribution?

What could let you know what the Day of Recompense is!

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

They will never be able to escape from it. Would that you knew what the Day of Judgment is!

And what will make you realize what the day of judgment is?

Wam<u>a</u> adr<u>a</u>ka m<u>a</u> yawmu a<b>l</b>ddeeni

What will make you realize what the Day of Judgement will be?

And what will explain to thee what the Day of Judgment is?

وَمَآ أَدْرَىٰكَ مَا يَوْمُ ٱلدِّينِ

O Messenger! What will tell you what the day of justice is?

O Messenger! What will tell you what the day of justice is?

How then can you comprehend what the Day of Judgement is?

Again, what do you know – of what sort is the Day of Justice!

Again, what shall teach thee what is the Day of Doom?

And once again: What could make thee conceive what that Judgment Day will be?

Again, what shall make thee know whatsoever the Day of Requital is?

Again, what will make you know what the Day of Recompense is?

Then again, what will convey to you what the Day of Justice is?

Again, what do you know what the Day of Recompense is?

Again, what will make you know what the Day of Recompense is

Again, what will convey unto thee what the Day of Judgment is!

Again, what will show you what is the Day of Retribution?

Again, what could let you know what the Day of Recompense is!

Then, what can make you know what is the Day of Recompense?

Again would that you only knew how terrible it really is!

Again, what will make you realize what the day of judgment is?

Thumma m<u>a</u> adr<u>a</u>ka m<u>a</u> yawmu a<b>l</b>ddeen<b>i</b>

Again: what will make you realize what the Day of Judgement will be?

Again, what will explain to thee what the Day of Judgment is?

ثُمَّ مَآ أَدْرَىٰكَ مَا يَوْمُ ٱلدِّينِ

Again, what will tell you what the day of justice is?

Again, what will tell you what the day of justice is?

It is the day when no soul will have power to do the least for a soul, and God's alone will be done.

The day on which no soul will have the authority over any other soul; and on that day, the entire command belongs to Allah.

A day when no soul shall possess aught to succour another soul; that day the Command shall belong unto God.

[It will be] a Day when no human being shall be of the least avail to another human being: for on that Day [it will become manifest that] all sovereignty is God's alone.

It is a Day whereon no soul shall own aught of power for any soul; and the command on that Day will be Allah's.

(It will be) the Day when no person shall have power (to do) anything for another, and the Decision, that Day, will be (wholly) with Allah.

The Day when no soul will avail another soul anything; and the decision on that Day is God’s.

It is the Day when no one shall have the power to do anything for another, and all command shall be Allah's.

(It will be) the Day when no person shall have power for another, and the Decision, that Day, will be with Allah.

A day on which no soul hath power at all for any (other) soul. The (absolute) command on that day is Allah's.

It is a day when no soul will be of any avail to another soul and all command that day will belong to Allah.

It is the Day when no soul can do a thing for another soul. That Day, the command belongs to Allah.

It is the Day when a soul will not possess for another soul [power to do] a thing; and the command, that Day, is [entirely] with Allah.

On that day, no soul will be of any benefit to any other soul. On that day, all affairs will be in the hands of God.

The day on which no soul shall control anything for (another) soul; and the command on that day shall be entirely Allah's.

Yawma l<u>a</u> tamliku nafsun linafsin shayan wa<b>a</b>lamru yawmai<u>th</u>in lill<u>a</u>h<b>i</b>

It will be a Day when no human being shall be of the least avail to any other human being, God [alone] will hold command on that Day.

(It will be) the Day when no soul shall have power (to do) aught for another: For the command, that Day, will be (wholly) with Allah.

يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْـًٔا وَٱلْأَمْرُ يَوْمَئِذٍ لِّلَّهِ

A day when no one will be able to benefit anyone. The entire matter on that day will belong to Allah alone, to deal as He wishes, and not to anyone besides Him.

A day when no one will be able to benefit anyone. The entire matter on that day will belong to Allah alone, to deal as He wishes, and not to anyone besides Him.

WOE TO THOSE who give short measure,

Ruin is for the defrauders. (Those who measure less.)

Woe to the stinters who,

WOE UNTO THOSE who give short measure:

Woe Unto the scrimpers:

Woe to Al-Mutaffifin [those who give less in measure and weight (decrease the rights of others)],

Woe to the defrauders.

Woe to the stinters;

Woe to Al-Mutaffifin.

Woe unto the defrauders:

Woe to the defrauders, who use short measures,

Woe to the diminishers,

Woe to those who give less [than due],

Woe to those who are fraudulent in (weighing and measuring),

Woe to the defrauders,

Waylun lilmu<u>t</u>affifeen<b>a</b>

Woe to those who give short measure,

Woe to those that deal in fraud,-

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَيْلٌ لِّلْمُطَفِّفِينَ

Destruction and loss be for those who give short measure.

Destruction and loss be for those who give short measure.

<p>Commentary</p><p>According to Sayyidna ` Abdullah Ibn Masud ؓ ، Surah Tatfif was revealed in Makkah. Therefore, most of the copies of the Qur'an refer to it as the Makki Surah. According to Sayyidna Ibn ` Abbas ؓ ، Qatadah, Muqatil and Dahhak رحمۃ اللہ علیہم ، it is a Madani Surah, but only about eight verses are Makki. Imam Nasa'i (رح) transmits a narrative from Sayyidna Ibn ` Abbas ؓ that when the Holy Prophet ﷺ arrived in Madinah, the people of Madinah whose most transactions were based on measurements used to cheat and short measure. For this reason, Allah revealed the Surah. It is reported from Sayyidna Ibn ` Abbas ؓ that this is the first Surah that was revealed as soon as the Holy Prophet ﷺ arrived at Madinah. The reason is that it was a common practice in Madinah that the people used to be very strict in measuring when they had to receive something from others, but when they sold something, they used to cheat the buyers. After the revelation of this Surah, all of them abandoned this bad custom totally, and mended themselves in a way that they are now well-known in their honesty in weighing and measuring. (Reported by Hakim, Nasa'i, and Ibn Majah, with sound chain of narrators)</p><p>وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to the curtailers...83:1) The word mutaffifin 'those who give short measure or weight' is derived from Tatfif 'to give short measure or short weight'. The Qur'anic expression 'Woe to the curtailers' is indicative of the injunction that this practice is prohibited.</p><p>Tatjif has a Wider Scope</p><p>The Qur'an and Sunnah have prohibited Tatfif which primarily signifies 'giving short measure and weight', because generally all transactions are carried out by things that can be measured or weighed. But the basic purpose of weighing or measuring is none else but to give a person what he deserves. It, therefore, indicates that the rule is not restricted to weights and measures only, but it includes all other means through which the rights of someone are evaluated, assessed or appraised. It is obligatory that all rights are given to the deserving persons in full, whether they are assessed by weight, measure, number or any other means. In terms of this concept of Tatfif, it is prohibited to give to any person less than his due.</p><p>It is recorded in Muwatta' of Imam Malik that Sayyidna ` Umar Ibn-ul-Khattab ؓ saw a person curtailing [ cutting short ] his bowing and prostration postures in prayers, he said to him:</p><p>لَقَد طَفَّفتَ</p><p>'You have committed Tatfif (curtailed the right) of Allah.'</p><p>Having cited this statement of Sayyidna ` Umar Ibn-ul-Khattab ؓ ، Imam Malik (رح) formulates the following postulate:</p><p>لکلّ شیءٍ</p><p>'Everything has a full due and a short measure.'</p><p>This postulate can apply even to prayers, ablution, cleanliness and all the rights of Allah and the ways of worship. If someone is deficient in fulfilling these rights of Allah, he is guilty of Tatfif. Similarly if one cuts short human rights [ by failing to perform duties imposed upon him or keeping to the terms of agreement duly ], he is covered by the rule laid down by the verse regarding Tatfif. For example, if an employee has entered into a contract with the employer that he shall work for specified time, it is imperative for him to work for the stipulated hours. If he curtails the hours, he is guilty of Tatiff. Generally, people - even scholars - are lax in this matter. They do not regard curtailment of their obligations relating to service or labour as sin. May Allah protect us from it!</p><p>HADITH: Sayyidna ` Abdullah Ibn ` Abbas ؓ has narrated that the Holy Prophet ﷺ has said:</p><p>حمس بخمس</p><p>'There are five sins, for which there are five punishments.'</p><p>[ 1] He who breaks his covenant, Allah will cause his enemy to subdue him.</p><p>[ 2] The nation that abandons the sacred laws of Allah, and decides cases according to other laws, poverty will prevail commonly among them.</p><p>[ 3] The nation among whom promiscuity and zina (fornication or adultery) becomes rampant, Allah will punish them with epidemics and endemic diseases.</p><p>[ 4] Those who curtail measures and weights, Allah will cause famine to break out amongst them. and</p><p>[ 5] Those who fail to pay their Zakah, Allah will withhold rain from them.</p><p>[ Cited by Qurtubi who said that Al-Bazzar has narrated the over-all sense of this lzadith, though with different words; and Malik Ibn Anas has also narrated it from Ibn ` Umar ؓ ].</p><p>Tabarani narrates from Ibn ` Abbas ؓ that the Holy Prophet ﷺ said: "When it becomes rampant in a community to steal from the spoils of war, Allah will cast terror of enemies into their hearts; when usury becomes a common practice in a community, death becomes a frequent occurrence in that society; a community that gives short measure and weight, Allah cuts off their sustenance; those who decide against the truth, murder becomes common among them; and those who betray their agreement, Allah causes their enemies to prevail upon them." [ Malik has also transmitted it, but as a saying of Ibn ` Abbas ؓ . See Mazhari ].</p><p>Various Forms of Poverty, Famine and Curtailment of Sustenance</p><p>The Hadith (cited above) states that people's 'sustenance' may be Cut Off as a punishment to short measuring: This can take different forms. They may be completely deprived of their sustenance; or sustenance may be available, but they may not be able to eat or use it, as it commonly happens nowadays in the case of many diseases. Likewise, 'famine' might take different forms: Items of necessity might be lacking; or they might be available abundantly, but it might be difficult to purchase them, because the prices are unbearably exorbitant, as is experienced nowadays. The Hadith says that in certain situations faqr will prevail in the society. Faqr is generally translated as 'poverty', but its real meaning in Arabic is 'being in need' or 'being dependent on someone'. Keeping this meaning in view, the situation of faqr pointed out in the Hadith is not confined to lack of money and other necessary things, but it also includes a situation where people depend on others in their business and other necessities of life. The more a person is in need of others, the greater is his degree of faqr. Let us consider the conditions of the present age. Man is bound by the most complicated laws that restrict his living, his movement and his intentions, so that he is unable to eat what he wants to eat, or utter what he wants to utter. He possesses money, but he is not free to buy of his choice from where he wants to. He is not free to undertake a journey [ or to travel ] as and when he wants to. He is bound so much by these restrictive laws that he has no choice but to follow the official procedure for which he has to flatter the officials [ at every level ] including the peons. Without this, life is difficult. This entire system of dependence on others is a part of faqr. This elaborate explanation should dispel the doubts that might apparently arise regarding the statement of the Hadith.</p>

CommentaryAccording to Sayyidna ` Abdullah Ibn Masud ؓ ، Surah Tatfif was revealed in Makkah. Therefore, most of the copies of the Qur'an refer to it as the Makki Surah. According to Sayyidna Ibn ` Abbas ؓ ، Qatadah, Muqatil and Dahhak رحمۃ اللہ علیہم ، it is a Madani Surah, but only about eight verses are Makki. Imam Nasa'i (رح) transmits a narrative from Sayyidna Ibn ` Abbas ؓ that when the Holy Prophet ﷺ arrived in Madinah, the people of Madinah whose most transactions were based on measurements used to cheat and short measure. For this reason, Allah revealed the Surah. It is reported from Sayyidna Ibn ` Abbas ؓ that this is the first Surah that was revealed as soon as the Holy Prophet ﷺ arrived at Madinah. The reason is that it was a common practice in Madinah that the people used to be very strict in measuring when they had to receive something from others, but when they sold something, they used to cheat the buyers. After the revelation of this Surah, all of them abandoned this bad custom totally, and mended themselves in a way that they are now well-known in their honesty in weighing and measuring. (Reported by Hakim, Nasa'i, and Ibn Majah, with sound chain of narrators)وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to the curtailers...83:1) The word mutaffifin 'those who give short measure or weight' is derived from Tatfif 'to give short measure or short weight'. The Qur'anic expression 'Woe to the curtailers' is indicative of the injunction that this practice is prohibited.Tatjif has a Wider ScopeThe Qur'an and Sunnah have prohibited Tatfif which primarily signifies 'giving short measure and weight', because generally all transactions are carried out by things that can be measured or weighed. But the basic purpose of weighing or measuring is none else but to give a person what he deserves. It, therefore, indicates that the rule is not restricted to weights and measures only, but it includes all other means through which the rights of someone are evaluated, assessed or appraised. It is obligatory that all rights are given to the deserving persons in full, whether they are assessed by weight, measure, number or any other means. In terms of this concept of Tatfif, it is prohibited to give to any person less than his due.It is recorded in Muwatta' of Imam Malik that Sayyidna ` Umar Ibn-ul-Khattab ؓ saw a person curtailing [ cutting short ] his bowing and prostration postures in prayers, he said to him:لَقَد طَفَّفتَ'You have committed Tatfif (curtailed the right) of Allah.'Having cited this statement of Sayyidna ` Umar Ibn-ul-Khattab ؓ ، Imam Malik (رح) formulates the following postulate:لکلّ شیءٍ'Everything has a full due and a short measure.'This postulate can apply even to prayers, ablution, cleanliness and all the rights of Allah and the ways of worship. If someone is deficient in fulfilling these rights of Allah, he is guilty of Tatfif. Similarly if one cuts short human rights [ by failing to perform duties imposed upon him or keeping to the terms of agreement duly ], he is covered by the rule laid down by the verse regarding Tatfif. For example, if an employee has entered into a contract with the employer that he shall work for specified time, it is imperative for him to work for the stipulated hours. If he curtails the hours, he is guilty of Tatiff. Generally, people - even scholars - are lax in this matter. They do not regard curtailment of their obligations relating to service or labour as sin. May Allah protect us from it!HADITH: Sayyidna ` Abdullah Ibn ` Abbas ؓ has narrated that the Holy Prophet ﷺ has said:حمس بخمس'There are five sins, for which there are five punishments.'[ 1] He who breaks his covenant, Allah will cause his enemy to subdue him.[ 2] The nation that abandons the sacred laws of Allah, and decides cases according to other laws, poverty will prevail commonly among them.[ 3] The nation among whom promiscuity and zina (fornication or adultery) becomes rampant, Allah will punish them with epidemics and endemic diseases.[ 4] Those who curtail measures and weights, Allah will cause famine to break out amongst them. and[ 5] Those who fail to pay their Zakah, Allah will withhold rain from them.[ Cited by Qurtubi who said that Al-Bazzar has narrated the over-all sense of this lzadith, though with different words; and Malik Ibn Anas has also narrated it from Ibn ` Umar ؓ ].Tabarani narrates from Ibn ` Abbas ؓ that the Holy Prophet ﷺ said: "When it becomes rampant in a community to steal from the spoils of war, Allah will cast terror of enemies into their hearts; when usury becomes a common practice in a community, death becomes a frequent occurrence in that society; a community that gives short measure and weight, Allah cuts off their sustenance; those who decide against the truth, murder becomes common among them; and those who betray their agreement, Allah causes their enemies to prevail upon them." [ Malik has also transmitted it, but as a saying of Ibn ` Abbas ؓ . See Mazhari ].Various Forms of Poverty, Famine and Curtailment of SustenanceThe Hadith (cited above) states that people's 'sustenance' may be Cut Off as a punishment to short measuring: This can take different forms. They may be completely deprived of their sustenance; or sustenance may be available, but they may not be able to eat or use it, as it commonly happens nowadays in the case of many diseases. Likewise, 'famine' might take different forms: Items of necessity might be lacking; or they might be available abundantly, but it might be difficult to purchase them, because the prices are unbearably exorbitant, as is experienced nowadays. The Hadith says that in certain situations faqr will prevail in the society. Faqr is generally translated as 'poverty', but its real meaning in Arabic is 'being in need' or 'being dependent on someone'. Keeping this meaning in view, the situation of faqr pointed out in the Hadith is not confined to lack of money and other necessary things, but it also includes a situation where people depend on others in their business and other necessities of life. The more a person is in need of others, the greater is his degree of faqr. Let us consider the conditions of the present age. Man is bound by the most complicated laws that restrict his living, his movement and his intentions, so that he is unable to eat what he wants to eat, or utter what he wants to utter. He possesses money, but he is not free to buy of his choice from where he wants to. He is not free to undertake a journey [ or to travel ] as and when he wants to. He is bound so much by these restrictive laws that he has no choice but to follow the official procedure for which he has to flatter the officials [ at every level ] including the peons. Without this, life is difficult. This entire system of dependence on others is a part of faqr. This elaborate explanation should dispel the doubts that might apparently arise regarding the statement of the Hadith.

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

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

Who insist on being given full when they take from others,

Those who when they take the measure from others, take it in full!

when they measure against the people, take full measure

those who, when they are to receive their due from [other] people, demand that it be given in full –

Those who, when they take by measure from mankind, exact the full,

Those who, when they have to receive by measure from men, demand full measure,

Those who, when they take a measure from people, they take in full.

those who, when they take from others by measure, take their full share;

Those who, when they have to receive by measure from men, demand full measure,

Those who when they take the measure from mankind demand it full,

who, when they measure [a commodity bought] from the people, take the full measure,

who, when people measure for them, take full measure,

Who, when they take a measure from people, take in full.

those who demand a full measure from others

Who, when they take the measure (of their dues) from men take it fully,

Alla<u>th</u>eena i<u>tha</u> ikt<u>a</u>loo AAal<u>a</u> a<b>l</b>nn<u>a</u>si yastawfoon<b>a</b>

who demand of other people full measure for themselves,

Those who, when they have to receive by measure from men, exact full measure,

ٱلَّذِينَ إِذَا ٱكْتَالُوا۟ عَلَى ٱلنَّاسِ يَسْتَوْفُونَ

They are the ones who, when they measure for themselves from others, they take their full right without any reduction.

They are the ones who, when they measure for themselves from others, they take their full right without any reduction.

Whilst when they measure or weigh for them, give less.

Whereas when they give others after measuring or weighing, they give them less!

but, when they measure for them or weigh for them, do skimp.

but when they have to measure or weigh whatever they owe to others, give less than what is due!

And who, when they measure Unto them or weigh for them, diminish.

And when they have to give by measure or weight to men, give less than due.

But when they measure or weigh to others, they cheat.

but who, when they measure or weigh for others, give less than their due.

And when they have to give by measure or weight to men, give less than due.

But if they measure unto them or weight for them, they cause them loss.

but diminish when they measure or weigh for them.

but when they measure or weigh for others, they reduce!

But if they give by measure or by weight to them, they cause loss.

but when they measure or weigh, give less.

But when they measure out to others or weigh out for them, they are deficient.

Wai<u>tha</u> k<u>a</u>loohum aw wazanoohum yukhsiroon<b>a</b>

but when they give by measurement or weight to others, they give them less.

But when they have to give by measure or weight to men, give less than due.

وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ

But when they measure or weigh for people they reduce the measurement and weight. This was the practice of the people of Madinah at the time the Prophet (peace be on him) migrated to them.

But when they measure or weigh for people they reduce the measurement and weight. This was the practice of the people of Madinah at the time the Prophet (peace be on him) migrated to them.

Do they not think they will be raised (to life) again

What! Do they not expect that they will be raised?

Do those not think that they shall be raised up

Do they not know that they are bound to be raised from the dead

Imagine such men not that they shall be raised up?

Think they not that they will be resurrected (for reckoning),

Do these not know that they will be resurrected?

Do they not realise that they will be raised to life

Do they not think that they will be resurrected,

Do such (men) not consider that they will be raised again

Do they not know that they will be resurrected

Do they not think that they will be resurrected

Do they not think that they will be resurrected

Do they not realize that they will be resurrected

Do not these think that they shall be raised again

Al<u>a</u> ya<i><u>th</u></i>unnu ol<u>a</u>ika annahum mabAAoothoon<b>a</b>

Do such people not realize that they will be raised up,

Do they not think that they will be called to account?-

أَلَا يَظُنُّ أُو۟لَٰٓئِكَ أَنَّهُم مَّبْعُوثُونَ

Do these people who do this evil act not know that they will resurrected before Allah?!

Do these people who do this evil act not know that they will resurrected before Allah?!

On a grievous day,

(To be raised) for a Great Day?

unto a mighty day

[and called to account] on an awesome Day –

On a mighty Day.

On a Great Day,

For a Great Day?

on a Great Day,

On a Great Day

Unto an Awful Day,

on a tremendous day,

for a great Day,

For a tremendous Day -

on a great day

For a mighty day,

Liyawmin AAa<i><u>th</u></i>eem<b>in</b>

on a fateful Day.

On a Mighty Day,

لِيَوْمٍ عَظِيمٍ

For the reckoning and recompense on a day that is great because of the trials and horrors it contains.

For the reckoning and recompense on a day that is great because of the trials and horrors it contains.

The day all mankind will stand before the Lord of all the worlds?

The day when everyone will stand before the Lord Of The Creation.

a day when mankind shall stand before the Lord of all Being?

the Day when all men shall stand before the Sustainer of all the worlds?

A Day whereon mankind shall stand before the Lord of the worlds?

The Day when (all) mankind will stand before the Lord of the 'Alamin (mankind, jinns and all that exists)?

The Day when mankind will stand before the Lord of the Worlds?

a Day when mankind will stand before the Lord of the Universe?

The Day when (all) mankind will stand before the Lord of all that exists

The day when (all) mankind stand before the Lord of the Worlds?

a day when mankind will stand before the Lord of all the worlds?

the Day when people will stand before the Lord of the Worlds?

The Day when mankind will stand before the Lord of the worlds?

when mankind will stand before the Lord of the Universe?

The day on which men shall stand before the Lord of the worlds?

Yawma yaqoomu a<b>l</b>nn<u>a</u>su lirabbi alAA<u>a</u>lameen<b>a</b>

The Day when mankind will stand before the Lord of the Universe?

A Day when (all) mankind will stand before the Lord of the Worlds?

يَوْمَ يَقُومُ ٱلنَّاسُ لِرَبِّ ٱلْعَٰلَمِينَ

The day when people will stand before the Lord of all creation, for the reckoning.

The day when people will stand before the Lord of all creation, for the reckoning.

Indeed the ledger of the wicked will be in (the lowest depths) Sijjin.

Indeed, the record of the disbelievers is in the lowest place, the Sijjeen.

No indeed; the Book of the libertines is in Sijjin;

NAY, VERILY, the record of the wicked is indeed [set down] in a mode inescapable!

By no means! Verily the record of the ungodly is in Sijjin.

Nay! Truly, the Record (writing of the deeds) of the Fujjar (disbelievers, sinners, evil-doers and wicked) is (preserved) in Sijjin.

Not at all. The record of the wicked is in Sijjeen.

No indeed! Verily the deeds of the wicked are in the Record locked up in the prison-house!

Nay! Truly, the Record of the wicked is in Sijjin.

Nay, but the record of the vile is in Sijjin -

Indeed, the record of the vicious is in Sijjeen.

No indeed, the Book of the immoral is in Sijjeen.

No! Indeed, the record of the wicked is in sijjeen.

Woe to them! Let them know that the records of the sinner's deeds are in Sijin.

Nay! most surely the record of the wicked is in the Sijjin.

Kall<u>a</u> inna kit<u>a</u>ba alfujj<u>a</u>ri lafee sijjeen<b>in</b>

Indeed! The record of the wicked is in the Sijjin --

Nay! Surely the record of the wicked is (preserved) in Sijjin.

كَلَّآ إِنَّ كِتَٰبَ ٱلْفُجَّارِ لَفِى سِجِّينٍ

The matter is not as you thought - that there is no resurrection after death. The book of the people of iniquity from amongst the disbelievers and hypocrites will be in loss in the lower earth.

The matter is not as you thought - that there is no resurrection after death. The book of the people of iniquity from amongst the disbelievers and hypocrites will be in loss in the lower earth.

<p>Sijjin and ` illiyin</p><p>كَلَّا إِنَّ كِتَابَ الْفُجَّارِ‌ لَفِي سِجِّينٍ (Never! [ i.e. they should never forget that Day.] Indeed the Record of Deeds of the sinners is in sijjin. [ 83:71' The word sijjin is derived from sajana which means to 'imprison in a narrow place'. According to Qamus, the word sijjin means 'eternal imprisonment'. Traditions indicate that sijjin is a special place where the souls of the non-believers are kept, and in the same place, the Record of the evil deeds of every wicked person is kept separately. It is also possible that in this there is a consolidated book in which the deeds of all the non-believers of the world are recorded.</p><p>Where is this place? According to a lengthy hadith reported by Sayyidna Bara' Ibn ` Azib ؓ ، the Holy Prophet ﷺ has said that sijjin is beneath the seventh level of the earth, and ` illiyin is in the seventh heaven beneath the Divine Throne. [ Baghawi, and Ahmad etc., as quoted by Mazhari ]. According to certain Traditions, sijjin is the seventh earth which contains the souls of the disbelievers, and ` illiyin is the seventh heaven which contains the souls of the believers.</p><p>The Locale of Paradise and Hell</p><p>Baihaqi has recorded a narration from Sayyidna ` Abdullah Ibn Salam ؓ that Paradise is in the heaven, and Hell is in the earth. Ibn Jarir cites in his commentary on the authority of Sayyidna Mu'adh Ibn Jabal ؓ a narrative of the Holy Prophet ﷺ ، according to which he was asked about the meaning of the following verse:</p><p>وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ</p><p>'and Jahannam (Hell), on that day, will be brought forward, [ 89:23] '</p><p>The Holy Prophet ﷺ was asked from where the Hell be brought forward? He replied: "From the seventh earth." These narratives indicate that Hell will be brought forward from the seventh earth. It will suddenly flare up there, and all the oceans will join its blazing fire, and come forward in full view of all. This interpretation is reconcilable with narratives that define sijjin as the name of a place in Hell. [ Mahari ]. And Allah knows best!</p>

Sijjin and ` illiyinكَلَّا إِنَّ كِتَابَ الْفُجَّارِ‌ لَفِي سِجِّينٍ (Never! [ i.e. they should never forget that Day.] Indeed the Record of Deeds of the sinners is in sijjin. [ 83:71' The word sijjin is derived from sajana which means to 'imprison in a narrow place'. According to Qamus, the word sijjin means 'eternal imprisonment'. Traditions indicate that sijjin is a special place where the souls of the non-believers are kept, and in the same place, the Record of the evil deeds of every wicked person is kept separately. It is also possible that in this there is a consolidated book in which the deeds of all the non-believers of the world are recorded.Where is this place? According to a lengthy hadith reported by Sayyidna Bara' Ibn ` Azib ؓ ، the Holy Prophet ﷺ has said that sijjin is beneath the seventh level of the earth, and ` illiyin is in the seventh heaven beneath the Divine Throne. [ Baghawi, and Ahmad etc., as quoted by Mazhari ]. According to certain Traditions, sijjin is the seventh earth which contains the souls of the disbelievers, and ` illiyin is the seventh heaven which contains the souls of the believers.The Locale of Paradise and HellBaihaqi has recorded a narration from Sayyidna ` Abdullah Ibn Salam ؓ that Paradise is in the heaven, and Hell is in the earth. Ibn Jarir cites in his commentary on the authority of Sayyidna Mu'adh Ibn Jabal ؓ a narrative of the Holy Prophet ﷺ ، according to which he was asked about the meaning of the following verse:وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ'and Jahannam (Hell), on that day, will be brought forward, [ 89:23] 'The Holy Prophet ﷺ was asked from where the Hell be brought forward? He replied: "From the seventh earth." These narratives indicate that Hell will be brought forward from the seventh earth. It will suddenly flare up there, and all the oceans will join its blazing fire, and come forward in full view of all. This interpretation is reconcilable with narratives that define sijjin as the name of a place in Hell. [ Mahari ]. And Allah knows best!

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

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

How will you comprehend what Sijjin is?

And what do you know, how (wretched) the Sijjeen is!

and what shall teach thee what is Sijjin?

And what could make thee conceive what that that mode inescapable will be?

And what will make thee know whatsoever the record in Sijjin is?

And what will make you know what Sijjin is?

But how can you know what Sijjeen is?

And how would you know what the Record of the prison-house is?

And what will make you know what Sijjin is

Ah! what will convey unto thee what Sijjin is! -

And what will show you what is Sijjeen?

What could let you know what the Sijjeen is!

And what can make you know what is sijjeen?

Would that you knew what Sijin is!?

And what will make you know what the Sijjin is?

Wam<u>a</u> adr<u>a</u>ka m<u>a</u> sijjeen<b>un</b>

and what could make you understand what the Sijjin is? --

And what will explain to thee what Sijjin is?

وَمَآ أَدْرَىٰكَ مَا سِجِّينٌ

O Messenger! What will tell you what Sijjin is?!

O Messenger! What will tell you what Sijjin is?!

It is a (repository of) distinctly written record.

The record is a sealed text.

A book inscribed.

A record [indelibly] inscribed!

A record of misdeeds written.

A Register inscribed.

A numerical book.

It is a Book inscribed.

A Register inscribed.

A written record.

It is a written record.

(It is) a marked Book.

It is [their destination recorded in] a register inscribed.

It is a comprehensively written Book (of records).

It is a written book.

Kit<u>a</u>bun marqoom<b>un</b>

it is a written record.

(There is) a Register (fully) inscribed.

كِتَٰبٌ مَّرْقُومٌ

Their book is written and will not vanish. Nor will there be any increase or decrease in it.

Their book is written and will not vanish. Nor will there be any increase or decrease in it.

<p>كِتَابٌ مَّرْ‌قُومٌ (A register inscribed!...83:9) The word marqum (translated above as 'inscribed' ) signifies here makhtum meaning 'sealed'. Imam Baghawi and Ibn Kathir say that this statement is not the interpretation of sijjin, but rather the explication of a phrase before that, namely:</p><p>كِتَابَ الْفُجَّارِ‌</p><p>'Indeed the record of deeds of the sinners is in sijjin. [ 83:7] '</p><p>It is a book inscribed and sealed. No one can add anything to it, nor can anyone remove anything from it, nor is any alteration possible in it. The place where it will be kept for safe-custody is called sijjin, and it is the place where the souls of the wicked unbelievers are gathered.</p><p>كَلَّا سکتہ إِنَّهُمْ عَن رَّ‌بِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (No! But that which they used to commit has covered their hearts with rust...83:14). The word rana is derived from rain and it means 'rust' or 'dust' or 'filth'. In other words, the rust of committing many sins has covered up their hearts. Just as rust consumes the iron, and turns it into dust, in the same way, the rust of while he was on the upper horizon....53:7)</p>

كِتَابٌ مَّرْ‌قُومٌ (A register inscribed!...83:9) The word marqum (translated above as 'inscribed' ) signifies here makhtum meaning 'sealed'. Imam Baghawi and Ibn Kathir say that this statement is not the interpretation of sijjin, but rather the explication of a phrase before that, namely:كِتَابَ الْفُجَّارِ‌'Indeed the record of deeds of the sinners is in sijjin. [ 83:7] 'It is a book inscribed and sealed. No one can add anything to it, nor can anyone remove anything from it, nor is any alteration possible in it. The place where it will be kept for safe-custody is called sijjin, and it is the place where the souls of the wicked unbelievers are gathered.كَلَّا سکتہ إِنَّهُمْ عَن رَّ‌بِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (No! But that which they used to commit has covered their hearts with rust...83:14). The word rana is derived from rain and it means 'rust' or 'dust' or 'filth'. In other words, the rust of committing many sins has covered up their hearts. Just as rust consumes the iron, and turns it into dust, in the same way, the rust of while he was on the upper horizon....53:7)

Ah 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 belviers-

Woe, that Day, to those who deny [(Allah, His Angels, His Books, His Messengers, the Day of Resurrection, and Al-Qadar (Divine Preordainments)].

Woe on that Day to the deniers.

Woe, then, to those that give the lie,

Woe, that Day, to those who deny.

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,

Woe, on that day, 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,

Woe, that Day, to those that deny-

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Destruction and loss on that day will be for those who deny.

Destruction and loss on that day will be for those who deny.

Who call the Day of judgement a lie!

Those who deny the Day of Justice.

who cry lies to the Day of Doom;

those who give the lie to the [coming of] Judgment Day:

Those who belie the Day of Requital.

Those who deny the Day of Recompense.

Those who deny the Day of Reckoning.

those that give the lie to the Day of Recompense.

Those who deny the Day of Recompense.

Those who deny the Day of Judgment

who deny the Day of Retribution;

who belied the Day of Recompense!

Who deny the Day of Recompense.

and those who have rejected the Day of Judgment.

Who give the lie to the day of judgment.

Alla<u>th</u>eena yuka<u>thth</u>iboona biyawmi a<b>l</b>ddeen<b>i</b>

those who deny the Day of Judgement.

Those that deny the Day of Judgment.

ٱلَّذِينَ يُكَذِّبُونَ بِيَوْمِ ٱلدِّينِ

Those who deny the day of recompense in which Allah will give His servants the recompense of the actions they did in the world.

Those who deny the day of recompense in which Allah will give His servants the recompense of the actions they did in the world.

None denies it but the sinful transgressors.

And none will deny it, except every transgressor, rebel.

and none cries lies to it but every guilty aggressor.

for, none gives the lie to it but such as are wont to transgress against all that is [and are] immersed in sin:

And none belieth it save each trespasser, sinner.

And none can deny it except every transgressor beyond bounds, (in disbelief, oppression and disobedience of Allah, the sinner!)

But none denies it except the sinful aggressor.

Yet none gives the lie to it except the transgressor immersed in sin;

And none can deny it except every transgressor beyond bounds, the sinner!

Which none denieth save each criminal transgressor,

and none denies it except every sinful transgressor.

None belies it except every guilty sinner.

And none deny it except every sinful transgressor.

No one rejects it except the sinful transgressors

And none gives the lie to it but every exceeder of limits, sinful one

Wam<u>a</u> yuka<u>thth</u>ibu bihi ill<u>a</u> kullu muAAtadin atheem<b>in</b>

No one denies it except for the evil aggressor.

And none can deny it but the Transgressor beyond bounds the Sinner!

وَمَا يُكَذِّبُ بِهِۦٓ إِلَّا كُلُّ مُعْتَدٍ أَثِيمٍ

None denies that day except every person who transgresses Allah’s limits and commits abundant sins.

None denies that day except every person who transgresses Allah’s limits and commits abundant sins.

When Our revelations are recited before him, he says: "These are fables of long ago."

When you recite Our verses to him, he says, “Stories of earlier men!”

When our signs are recited to him, he says, 'Fairy-tales of the ancients!'

[and so,] whenever Our messages are conveyed to them, they but say, "Fables of ancient times!"

And when Our revelations are rehearsed Unto him, she saith:'fables of the ancients!

When Our Verses (of the Quran) are recited to him he says: "Tales of the ancients!"

When Our revelations are recited to him, he says, “Legends of the ancients.”

who, when Our verses are recited to him, says: “Mere tales of olden times!”

When Our Ayat are recited to him, he says: "Tales of the ancients!"

Who, when thou readest unto him Our revelations, saith: (Mere) fables of the men of old.

When Our signs are recited to him, he says, ‘Myths of the ancients!’

When Our verses are recited to him, he says: 'Fictitious tales of the ancients'

When Our verses are recited to him, he says, "Legends of the former peoples."

who, when listening to Our revelations, say, "These are only ancient legends".

When Our communications are recited to him, he says: Stories of those of yore.

I<u>tha</u> tutl<u>a</u> AAalayhi <u>a</u>y<u>a</u>tun<u>a</u> q<u>a</u>la as<u>at</u>eeru alawwaleen<b>a</b>

When Our revelations are conveyed to him, he says, "Fables of the ancients!"

When Our Signs are rehearsed to him, he says, "Tales of the ancients!"

إِذَا تُتْلَىٰ عَلَيْهِ ءَايَٰتُنَا قَالَ أَسَٰطِيرُ ٱلْأَوَّلِينَ

When My verses revealed to My messenger are recited to him, he says: These are stories of the earlier nations and are not from Allah.

When My verses revealed to My messenger are recited to him, he says: These are stories of the earlier nations and are not from Allah.

No. In fact what they have been doing has rusted their hearts.

Not at all – but rather their earnings have heaped rust upon their hearts.

No indeed; but that they were earning has rusted upon their hearts.

Nay, but their hearts are corroded by all [the evil] that they were wont to do!

By no means!' Aye! encrusted upon their hearts is that which they have been earning.

Nay! But on their hearts is the Ran (covering of sins and evil deeds) which they used to earn.

Not at all. Their hearts have become corroded by what they used to earn.

No indeed! The truth is that their hearts have become rusted on account of their evil deeds.

Nay! But on their hearts is the Ran (covering) which they used to earn.

Nay, but that which they have earned is rust upon their hearts.

No, that is not the case! Rather, their hearts have been sullied by what they have been earning.

No indeed! Their own deeds have cast a veil over their hearts.

No! Rather, the stain has covered their hearts of that which they were earning.

They will never have faith. In fact, their hearts are stained from their deeds.

Nay! rather, what they used to do has become like rust upon their hearts.

Kall<u>a</u> bal r<u>a</u>na AAal<u>a</u> quloobihim m<u>a</u> k<u>a</u>noo yaksiboon<b>a</b>

No! Their own deeds have cast a veil over their hearts.

By no means! but on their hearts is the stain of the (ill) which they do!

كَلَّا بَلْ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا۟ يَكْسِبُونَ

The matter is not as these deniers thought. Instead, the sins they used to commit has dominated and covered their minds and they therefore have not seen the truth with their hearts.

The matter is not as these deniers thought. Instead, the sins they used to commit has dominated and covered their minds and they therefore have not seen the truth with their hearts.

<p>sins has destroyed their innate capacity to distinguish right from wrong. Sayyidna Abu Hurairah ؓ narrates that the Holy Prophet ﷺ said: "Surely, when the servant commits a sin, a black dot appears on his heart. If he repents from it, his heart is polished clean. However, if he increases in the sin, the blackness continues to increase. That is the statement of Allah: كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم 'No! But that which they used to commit has covered their hearts with rust. [ 83:14] '." [ Baghawi, Ahmad, Tirmidhi, Nasai, Ibn Majah, Ibn Hibban and al-Hakim have recorded it, and Tirmidhi has rated it as sahih, as quoted by Mazhari ]. The particle kalla كَلَّا ، in Arabic grammar, is called harf-ur-ra’ d` 'particle of disapproval, particle of repelling or averting'. In the preceding verses, mention was made of the attitude of the unbelievers towards the Qur'anic verses, in that when they are recited to them, they say, " (These are) tales of the ancients." [ 13]. The present verse uses kalla كَلَّا to repel the false idea of the ignoramus [ that Qur'an is the tale of the ancients ]. In fact, [ the heavy ] load of their sins have eclipsed the light and innate capacity to separate the right and the wrong. This capacity is innate and inborn in man. The verse purports to say that their rejection is not based on any logical or intellectual evidence, but their hearts have become blind, as a result they are unable to see the good and the bad.</p>

sins has destroyed their innate capacity to distinguish right from wrong. Sayyidna Abu Hurairah ؓ narrates that the Holy Prophet ﷺ said: "Surely, when the servant commits a sin, a black dot appears on his heart. If he repents from it, his heart is polished clean. However, if he increases in the sin, the blackness continues to increase. That is the statement of Allah: كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم 'No! But that which they used to commit has covered their hearts with rust. [ 83:14] '." [ Baghawi, Ahmad, Tirmidhi, Nasai, Ibn Majah, Ibn Hibban and al-Hakim have recorded it, and Tirmidhi has rated it as sahih, as quoted by Mazhari ]. The particle kalla كَلَّا ، in Arabic grammar, is called harf-ur-ra’ d` 'particle of disapproval, particle of repelling or averting'. In the preceding verses, mention was made of the attitude of the unbelievers towards the Qur'anic verses, in that when they are recited to them, they say, " (These are) tales of the ancients." [ 13]. The present verse uses kalla كَلَّا to repel the false idea of the ignoramus [ that Qur'an is the tale of the ancients ]. In fact, [ the heavy ] load of their sins have eclipsed the light and innate capacity to separate the right and the wrong. This capacity is innate and inborn in man. The verse purports to say that their rejection is not based on any logical or intellectual evidence, but their hearts have become blind, as a result they are unable to see the good and the bad.

Therefore they will be screened off from their Lord that day,

Yes indeed – they will be deprived of seeing their Lord on that day.

No indeed; but upon that day they shall be veiled from their Lord,

Nay, verily, from [the grace of] their Sustainer shall they on that Day be debarred;

By no means! Verily on that Day from their Lord they will be shut Out.

Nay! Surely, they (evil-doers) will be veiled from seeing their Lord that Day.

Not at all. On that Day, they will be screened from their Lord.

No indeed! On that Day they will be screened off from seeing their Lord,

Nay! Surely, they will be veiled from seeing their Lord that Day.

Nay, but surely on that day they will be covered from (the mercy of) their Lord.

Indeed, they will be alienated from their Lord on that day.

No indeed, on that Day they shall be veiled from their Lord.

No! Indeed, from their Lord, that Day, they will be partitioned.

On the Day of Judgment, they will certainly be barred from the mercy of their Lord.

Nay! most surely they shall on that day be debarred from their Lord.

Kall<u>a</u> innahum AAan rabbihim yawmai<u>th</u>in lama<u>h</u>jooboon<b>a</b>

Indeed! On that Day a barrier will be set between them and their Lord,

Verily, from (the Light of) their Lord, that Day, will they be veiled.

كَلَّآ إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ

Indeed, they will be prevented from seeing their Lord on the day of judgment.

Indeed, they will be prevented from seeing their Lord on the day of judgment.

<p>إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (No! Indeed they will be screened off from their Lord on that Day...83:15). This will be their punishment for their failure to recognise Allah in the world. The unbelievers will remain deprived of seeing their Lord on the Day of Judgment, and a screen will fall between them and their Lord. Imams Shafi` i and Malik said that in this verse is a proof that the believers and friends of Allah will be able to see Him. Otherwise, the wording that the unbelievers will be screened off from their Lord on that Day will have no real sense.</p><p>Special Note</p><p>According to some of the learned predecessors, this verse is a proof that man, by virtue of his innate nature, is forced to love Allah. Therefore, all unbelievers in the world, no matter how deeply they are steeped in their form of disbelief or hold false beliefs regarding the [ Supreme ] Being and attributes of Allah, there is a common denominator in their hearts. They love, respect and honour Allah. They worship Him according to their belief system in quest of Him and His pleasure. Because they have taken the wrong road, they are unable to reach their destination, but they are, nonetheless, in search of the same destination of truth. If they did not have the desire to see their Lord, it would not have been said, in their punishment, that they will remain deprived of seeing Allah, because if a person is not desirous [ rather he is hateful ] of seeing Him, it would be no punishment for him.</p>

إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (No! Indeed they will be screened off from their Lord on that Day...83:15). This will be their punishment for their failure to recognise Allah in the world. The unbelievers will remain deprived of seeing their Lord on the Day of Judgment, and a screen will fall between them and their Lord. Imams Shafi` i and Malik said that in this verse is a proof that the believers and friends of Allah will be able to see Him. Otherwise, the wording that the unbelievers will be screened off from their Lord on that Day will have no real sense.Special NoteAccording to some of the learned predecessors, this verse is a proof that man, by virtue of his innate nature, is forced to love Allah. Therefore, all unbelievers in the world, no matter how deeply they are steeped in their form of disbelief or hold false beliefs regarding the [ Supreme ] Being and attributes of Allah, there is a common denominator in their hearts. They love, respect and honour Allah. They worship Him according to their belief system in quest of Him and His pleasure. Because they have taken the wrong road, they are unable to reach their destination, but they are, nonetheless, in search of the same destination of truth. If they did not have the desire to see their Lord, it would not have been said, in their punishment, that they will remain deprived of seeing Allah, because if a person is not desirous [ rather he is hateful ] of seeing Him, it would be no punishment for him.

Then they will indeed burn in Hell.

Then indeed they have to enter hell.

then they shall roast in Hell.

and then, behold, they shall enter the blazing fire

Then verily they will be roasted into the Scorch.

Then, verily they will indeed enter and taste the burning flame of Hell.

Then they will roast in Hell.

and then they shall enter Hell,

Then verily, they will indeed enter the burning flame of Hell.

Then lo! they verily will burn in hell,

Afterward they will enter hell,

Then they shall roast in Hell,

Then indeed, they will [enter and] burn in Hellfire.

They will suffer the heat of fire

Then most surely they shall enter the burning fire.

Thumma innahum la<u>sa</u>loo alja<u>h</u>eem<b>i</b>

then they shall enter the Fire of Hell,

Further, they will enter the Fire of Hell.

ثُمَّ إِنَّهُمْ لَصَالُوا۟ ٱلْجَحِيمِ

Then they will enter the Fire, to suffer from its heat.

Then they will enter the Fire, to suffer from its heat.

They will then be told: "This is what you had denied."

It will then be said, “This is what you used to deny.”

Then it shall be said to them, 'This is that you cried lies to.'

and be told: "This is the [very thing] to which you were wont to give the lie!"

Then it will be said: 'this is that which ye were wont to belie.'

Then, it will be said to them: "This is what you used to deny!"

Then it will be said, “This is what you used to deny.”

whereafter they will be told: “This is what you used to give the lie to.”

Then, it will be said to them: "This is what you used to deny!"

And it will be said (unto them): This is that which ye used to deny.

then told, ‘This is what you used to deny!’

and it will be said to them: 'This is that which you belied'

Then it will be said [to them], "This is what you used to deny."

and who will be told, "This is what you had called a lie".

Then shall it be said: This is what you gave the lie to.

Thumma yuq<u>a</u>lu h<u>atha</u> alla<u>th</u>ee kuntum bihi tuka<u>thth</u>iboon<b>a</b>

and they will be told, "This is what you were wont to belie."

Further, it will be said to them: "This is the (reality) which ye rejected as false!

ثُمَّ يُقَالُ هَٰذَا ٱلَّذِى كُنتُم بِهِۦ تُكَذِّبُونَ

Then on the Day of Judgement it will be said to them in rebuke and censure: This punishment that you received is what you used to deny in the world when your messenger told you about it.

Then on the Day of Judgement it will be said to them in rebuke and censure: This punishment that you received is what you used to deny in the world when your messenger told you about it.

Surely the ledger of the pious will be in 'Illiyun (heights above the heights).

Indeed the record of the virtuous is in the highest place, the Illiyin.

No indeed; the book of the pious is in Illiyun;

NAY, VERILY - the record of the truly virtuous is [set down] in a mode most lofty!

By no means! Verily the record of the virtuous shall be in 'Illiyun.

Nay! Verily, the Record (writing of the deeds) of Al-Abrar (the pious who fear Allah and avoid evil), is (preserved) in 'Illiyyun.

No indeed; the record of the righteous is in Elliyyeen.

No indeed! Verily, the deeds of the virtuous shall be in the record of the exalted ones.

Nay! Verily, the Record of Al-Abrar (the righteous believers) is (preserved) in `Illiyyin.

Nay, but the record of the righteous is in 'Illiyin -

Indeed, the record of the pious is in Illeeyun.

But, the Book of the righteous is in the 'Illiyoon.

No! Indeed, the record of the righteous is in 'illiyyun.

However, the records of the deeds of the virtuous ones will certainly be in Illiyin.

Nay! Most surely the record of the righteous shall be in the Iliyin.

Kall<u>a</u> inna kit<u>a</u>ba alabr<u>a</u>ri lafee AAilliyyeen<b>a</b>

But, the record of the righteous is [preserved] in the 'Illiyyin --

Nay, verily the record of the Righteous is (preserved) in 'Illiyin.

كَلَّآ إِنَّ كِتَٰبَ ٱلْأَبْرَارِ لَفِى عِلِّيِّينَ

The matter is not as you thought - that there will be no reckoning or recompense. The book of the people of obedience will be in Illiyyun.

The matter is not as you thought - that there will be no reckoning or recompense. The book of the people of obedience will be in Illiyyun.

<p>كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ (No! The record of deeds of the righteous is in ` illiyyun....83:18). According to some authorities, ` illiyyun is the plural of ` uluww and it signifies the 'highest point'. According to Farra', this is the name of a place. It is not a plural, but on the measure of plural. When analysing the word sijjin in the foregoing paragraphs, the traceable Tradition of Sayyidna Bath' Ibn ` Azib ؓ was cited to prove that ` illiyyin is a place on the seventh heaven beneath the Divine Throne where the souls of the believers and their registers of deeds are kept. The phrase: كِتَابٌ مَّرْقُومٌ(A register inscribed...83:20) is not the interpretation of illiyyin, but rather an explication their records of deeds, as in the verse that precedes it:</p>

كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ (No! The record of deeds of the righteous is in ` illiyyun....83:18). According to some authorities, ` illiyyun is the plural of ` uluww and it signifies the 'highest point'. According to Farra', this is the name of a place. It is not a plural, but on the measure of plural. When analysing the word sijjin in the foregoing paragraphs, the traceable Tradition of Sayyidna Bath' Ibn ` Azib ؓ was cited to prove that ` illiyyin is a place on the seventh heaven beneath the Divine Throne where the souls of the believers and their registers of deeds are kept. The phrase: كِتَابٌ مَّرْقُومٌ(A register inscribed...83:20) is not the interpretation of illiyyin, but rather an explication their records of deeds, as in the verse that precedes it:

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

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

But how will you comprehend what 'Illiyun is?

And what do you know what the Illiyoon are!

and what shall teach thee what is Illiyun?

And what could make thee conceive what that mode most lofty will be?

And what will make thee know whatsoever the record in Illiyun is?

And what will make you know what 'Illiyyun is?

But how can you know what Elliyyoon is?

And what do you know what the Record of the exalted ones is?

And what will make you know what `Illiyyin is

Ah, what will convey unto thee what 'Illiyin is! -

And what will show you what is Illeeyun?

What could let you know what the 'Illiyoon is!

And what can make you know what is 'illiyyun?

Would that you knew what Illiyin is!

And what will make you know what the highest Iliyin is?

Wam<u>a</u> adr<u>a</u>ka m<u>a</u> AAilliyyoon<b>a</b>

and what will make you understand what the 'Illiyyin is? --

And what will explain to thee what 'Illiyun is?

وَمَآ أَدْرَىٰكَ مَا عِلِّيُّونَ

O Messenger! What will tell you what Illiyyun is?!

O Messenger! What will tell you what Illiyyun is?!

It is a (repository of) distinctly written record

The record is a sealed text.

A book inscribed,

A record [indelibly] inscribed,

A record of good deeds written.

A Register inscribed.

A numerical book.

It is a Book inscribed,

A Register inscribed,

A written record,

It is a written record,

(It is) a marked Book,

It is [their destination recorded in] a register inscribed

It is a comprehensively written Book (of records).

It is a written book,

Kit<u>a</u>bun marqoom<b>un</b>

a written record,

(There is) a Register (fully) inscribed,

كِتَٰبٌ مَّرْقُومٌ

Their book is written and will not vanish. Nor will there be any increase or decrease in it.

Their book is written and will not vanish. Nor will there be any increase or decrease in it.

Witnessed by those who are honoured.

Which is witnessed by the close ones.

witnessed by those brought nigh.

witnessed by all who have [ever] been drawn close unto God.

To which bear witness those brought nigh.

To which bear witness those nearest (to Allah, i.e. the angels).

Witnessed by those brought near.

which the angels placed near Allah to safeguard.

To which bear witness those nearest.

Attested by those who are brought near (unto their Lord).

witnessed by those brought near [to Allah].

witnessed by those who are near (to Allah).

Which is witnessed by those brought near [to Allah].

The ones nearest to God will bring it to public.

Those who are drawn near (to Allah) shall witness it.

Yashhaduhu almuqarraboon<b>a</b>

which those angels closest to God will bear witness to.

To which bear witness those Nearest (to Allah).

يَشْهَدُهُ ٱلْمُقَرَّبُونَ

This book is witnessed by the angels brought near in every heaven.

This book is witnessed by the angels brought near in every heaven.

<p>يَشْهَدُهُ الْمُقَرَّبُونَ (...attended by those [ angels ] who are blessed with nearness to Allah!...83:21) The verb yash-hadu is derived from shuhud which means 'to attend, to witness, to be present, to observe'. The verse purports to say that the record of deeds of the righteous will be in the custody of angels who are blessed with nearness to Allah. [ Qurtubi ]. If shuhud is taken in the sense of 'being present', then the attached pronoun will refer to ` illiyyin instead of kitab or 'register' (and 'those who are blessed with nearness to Allah' will refer to the righteous people, and not to the angels), and the verse in that case will mean: 'The souls of those blessed with nearness to Allah will be in the place called ` illiyyin' because that is the abode of their souls, as sijjin is the abode of the unbelievers. The proof of this is the narrative of ` Abdullah Ibn Masud ؓ recorded in Muslim in which the Holy Prophet ﷺ said that the souls of the martyrs are in the crops of green birds, enjoying the rivers and gardens of Paradise, and their abode will be the lamps suspended from [ the Divine ] Throne. This indicates that the souls of the martyrs will be under the Divine Throne, and will be able to stroll in Paradise. In Surah Yasin, we came across the incident of Habib Najjar, where it is stated that:</p><p>قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ ﴿26﴾ بِمَا غَفَرَ لِي رَبِّي</p><p>He was told, "Enter the Garden!" He said, "If my people only knew how my Lord has forgiven me [ 36:26] "'</p><p>This indicates that no sooner he passed away than he entered Paradise. Similarly, some Prophetic narratives also show that the souls of the believers are in Paradise. The sum total of these verses and narratives is that the abode of all the souls is in the seventh heaven beneath the Divine Throne. This is the locale of Paradise, and the souls have been given freedom of movement within the Paradise. Here reference has been made particularly to 'those souls who are blessed with nearness to Allah' because of the most exalted ranks they will enjoy. [ This does not, however, mean that souls at the lower ranks will not be in this abode.] In fact, this will be the abode of the souls of all the believers as is narrated by Sayyidna Ka'b Ibn Malik ؓ that the Holy Prophet ﷺ said:</p><p>انما نسمۃ المؤمن طایٔریعلّق فی شجر الجنَّۃ حتَّی ترجع الٰی جسدہ یوم القیٰمۃ۔ (رواہ مالک والنِّسایٔی بسند صحیح)</p><p>'The soul of a believer is a bird that will be hanging in the tree of Paradise, until it returns to its body on the Day of Judgment.' [ Malik and Nasa'i through an authentic chain of narrators. A Tradition of Umm Hani' to the same effect is recorded in Musnad of Ahmad and in Tabarani. See Mazhari ].</p><p>The Abode of Human Souls after Death</p><p>What is the abode of human souls after death? In answer to this question, reports seem apparently different. Narratives were cited in explanation of sijjin and ` illiyyun above which showed that the souls of the unbelievers are in sijjin which is beneath the seventh earth, and the souls of the believers are in ` illiyyun which is in the seventh heaven beneath the Divine Throne. Some traditions indicate that the souls of the unbelievers will be in Hell, and the souls of the believers will be in Paradise. Some narratives, like the lengthy narrative of Bath' Ibn ` Azib ؓ ، suggest that the souls of all the deceased, believers and non-believers, will be in the graves. When the angels carry the soul of a believer to the sky, Allah says: 'Keep the record of deeds of this servant of mine in ` illiyyun and return him to the earth, because I have created him from earth, and to it I shall return him, and from it I shall resurrect him.' Complying with this command, the angels return his soul to the grave. Likewise, the soul of the non-believer is carried to the sky, but the doors are not opened for him. The angels will be commanded to return the soul to its grave. Imam ` Abdul Barr prefers this narrative and believes that the souls of all [ believers and non-believers ] remain in their graves. As for the first two sets of traditions, there is no contradiction because, carefully considered, ` illiyyun is in the seventh heaven beneath the Divine Throne, and this is exactly the locale of Paradise, as is clear from the Qur'anic text:</p><p>عِندَ سِدْرَةِ الْمُنتَهَىٰ عِندَهَا جَنَّةُ الْمَأْوَىٰ</p><p>'by sidrat-ul-muntaha (the lot-tree in the upper realm), near which there is Jannat-ul-ma'wa (the Paradise of Abode), [ 53:14-15] '</p><p>This clearly states that Paradise is near the lot-tree in the upper realm, and ahadith confirm that the lot-tree is in the seventh heaven. Thus it may be argued that since the abode of the souls is ` illiyyun, Paradise must be near it. These souls will stroll in and along the Gardens of Paradise. Therefore, their abode may be said to be Paradise.</p><p>Similarly, the souls of the unbelievers remain in sijjin which is situated beneath the seventh earth. It is also proved by ahadith that Hell is beneath the seventh earth, and the dwellers of sijjin will receive the heat and torture of the Hell. Therefore, it would be correct to say that their abode is in Hell.</p><p>However, the hadith that informs us that the souls of the unbelievers will remain in the graves is apparently contradictory to the preceding two narratives. The Baihaqi of his time, Qadi Thana'ullah Panipati, in his Tafsir Mazhari, has reconciled them thus: It is not far-fetched to assume that ` illiyyun and sijjin are the real abodes of the souls, but they have a special connection with their graves. None, besides Allah, knows the actual nature of the connection. However, there is the sun and the moon in the sky, but their rays fall on the earth and provide to it light and heat. Similarly, the souls of ` illiyyun and sijjin may have some spiritual connection with the graves. The scholarly view of Qadi Thana'ullah Panipati has just been discussed in Surah Nazi’ at, the sum total of which is as follows: There are two types of soul: The one is a subtle substance that permeates the human body. Despite being a material substance, it is too subtle to be visible, and its other name is nafs. The other soul is abstract and non-material, pure essence. The pure, abstract and non-material soul is the life of the first soul, and therefore it is called the 'soul of soul'. Both the categories of souls are connected to human body, but the first type of soul resides in the human body. When the soul leaves the body, death occurs. The second type of soul is connected with the body more closely than the first type, but Allah alone knows the nature of the connection. The first soul, after death, is taken to the heaven, and then returned to the grave. Grave is its abode where it is rewarded and punished. The abstract soul remains in ` illiyyun or sijjin [ as the case might be ]. Thus we have several views on the issue. The final destination of souls is Paradise or ` illiyyun, or its opposite Hell or sijjin. The abode of the abstract souls is ` illiyyun or sijjin. The souls of the first type, the nafs, or the body, remains in the grave after death. And Allah knows best!</p>

يَشْهَدُهُ الْمُقَرَّبُونَ (...attended by those [ angels ] who are blessed with nearness to Allah!...83:21) The verb yash-hadu is derived from shuhud which means 'to attend, to witness, to be present, to observe'. The verse purports to say that the record of deeds of the righteous will be in the custody of angels who are blessed with nearness to Allah. [ Qurtubi ]. If shuhud is taken in the sense of 'being present', then the attached pronoun will refer to ` illiyyin instead of kitab or 'register' (and 'those who are blessed with nearness to Allah' will refer to the righteous people, and not to the angels), and the verse in that case will mean: 'The souls of those blessed with nearness to Allah will be in the place called ` illiyyin' because that is the abode of their souls, as sijjin is the abode of the unbelievers. The proof of this is the narrative of ` Abdullah Ibn Masud ؓ recorded in Muslim in which the Holy Prophet ﷺ said that the souls of the martyrs are in the crops of green birds, enjoying the rivers and gardens of Paradise, and their abode will be the lamps suspended from [ the Divine ] Throne. This indicates that the souls of the martyrs will be under the Divine Throne, and will be able to stroll in Paradise. In Surah Yasin, we came across the incident of Habib Najjar, where it is stated that:قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ ﴿26﴾ بِمَا غَفَرَ لِي رَبِّيHe was told, "Enter the Garden!" He said, "If my people only knew how my Lord has forgiven me [ 36:26] "'This indicates that no sooner he passed away than he entered Paradise. Similarly, some Prophetic narratives also show that the souls of the believers are in Paradise. The sum total of these verses and narratives is that the abode of all the souls is in the seventh heaven beneath the Divine Throne. This is the locale of Paradise, and the souls have been given freedom of movement within the Paradise. Here reference has been made particularly to 'those souls who are blessed with nearness to Allah' because of the most exalted ranks they will enjoy. [ This does not, however, mean that souls at the lower ranks will not be in this abode.] In fact, this will be the abode of the souls of all the believers as is narrated by Sayyidna Ka'b Ibn Malik ؓ that the Holy Prophet ﷺ said:انما نسمۃ المؤمن طایٔریعلّق فی شجر الجنَّۃ حتَّی ترجع الٰی جسدہ یوم القیٰمۃ۔ (رواہ مالک والنِّسایٔی بسند صحیح)'The soul of a believer is a bird that will be hanging in the tree of Paradise, until it returns to its body on the Day of Judgment.' [ Malik and Nasa'i through an authentic chain of narrators. A Tradition of Umm Hani' to the same effect is recorded in Musnad of Ahmad and in Tabarani. See Mazhari ].The Abode of Human Souls after DeathWhat is the abode of human souls after death? In answer to this question, reports seem apparently different. Narratives were cited in explanation of sijjin and ` illiyyun above which showed that the souls of the unbelievers are in sijjin which is beneath the seventh earth, and the souls of the believers are in ` illiyyun which is in the seventh heaven beneath the Divine Throne. Some traditions indicate that the souls of the unbelievers will be in Hell, and the souls of the believers will be in Paradise. Some narratives, like the lengthy narrative of Bath' Ibn ` Azib ؓ ، suggest that the souls of all the deceased, believers and non-believers, will be in the graves. When the angels carry the soul of a believer to the sky, Allah says: 'Keep the record of deeds of this servant of mine in ` illiyyun and return him to the earth, because I have created him from earth, and to it I shall return him, and from it I shall resurrect him.' Complying with this command, the angels return his soul to the grave. Likewise, the soul of the non-believer is carried to the sky, but the doors are not opened for him. The angels will be commanded to return the soul to its grave. Imam ` Abdul Barr prefers this narrative and believes that the souls of all [ believers and non-believers ] remain in their graves. As for the first two sets of traditions, there is no contradiction because, carefully considered, ` illiyyun is in the seventh heaven beneath the Divine Throne, and this is exactly the locale of Paradise, as is clear from the Qur'anic text:عِندَ سِدْرَةِ الْمُنتَهَىٰ عِندَهَا جَنَّةُ الْمَأْوَىٰ'by sidrat-ul-muntaha (the lot-tree in the upper realm), near which there is Jannat-ul-ma'wa (the Paradise of Abode), [ 53:14-15] 'This clearly states that Paradise is near the lot-tree in the upper realm, and ahadith confirm that the lot-tree is in the seventh heaven. Thus it may be argued that since the abode of the souls is ` illiyyun, Paradise must be near it. These souls will stroll in and along the Gardens of Paradise. Therefore, their abode may be said to be Paradise.Similarly, the souls of the unbelievers remain in sijjin which is situated beneath the seventh earth. It is also proved by ahadith that Hell is beneath the seventh earth, and the dwellers of sijjin will receive the heat and torture of the Hell. Therefore, it would be correct to say that their abode is in Hell.However, the hadith that informs us that the souls of the unbelievers will remain in the graves is apparently contradictory to the preceding two narratives. The Baihaqi of his time, Qadi Thana'ullah Panipati, in his Tafsir Mazhari, has reconciled them thus: It is not far-fetched to assume that ` illiyyun and sijjin are the real abodes of the souls, but they have a special connection with their graves. None, besides Allah, knows the actual nature of the connection. However, there is the sun and the moon in the sky, but their rays fall on the earth and provide to it light and heat. Similarly, the souls of ` illiyyun and sijjin may have some spiritual connection with the graves. The scholarly view of Qadi Thana'ullah Panipati has just been discussed in Surah Nazi’ at, the sum total of which is as follows: There are two types of soul: The one is a subtle substance that permeates the human body. Despite being a material substance, it is too subtle to be visible, and its other name is nafs. The other soul is abstract and non-material, pure essence. The pure, abstract and non-material soul is the life of the first soul, and therefore it is called the 'soul of soul'. Both the categories of souls are connected to human body, but the first type of soul resides in the human body. When the soul leaves the body, death occurs. The second type of soul is connected with the body more closely than the first type, but Allah alone knows the nature of the connection. The first soul, after death, is taken to the heaven, and then returned to the grave. Grave is its abode where it is rewarded and punished. The abstract soul remains in ` illiyyun or sijjin [ as the case might be ]. Thus we have several views on the issue. The final destination of souls is Paradise or ` illiyyun, or its opposite Hell or sijjin. The abode of the abstract souls is ` illiyyun or sijjin. The souls of the first type, the nafs, or the body, remains in the grave after death. And Allah knows best!

Verily the pious will be in heaven,

Indeed the virtuous are in serenity.

Surely the pious shall be in bliss,

Behold, [in the life to come] the truly virtuous will indeed be in bliss:

Verily the virtuous shall be in Delight,

Verily, Al-Abrar (the pious who fear Allah and avoid evil) will be in delight (Paradise).

Indeed, the righteous will be amid bliss.

Verily the virtuous shall be in Bliss;

Verily, Al-Abrar (the righteous believers) will be in Delight.

Lo! the righteous verily are in delight,

The pious shall be amid bliss,

The righteous shall indeed be blissful,

Indeed, the righteous will be in pleasure

The virtuous will live in bliss,

Most surely the righteous shall be in bliss,

Inna alabr<u>a</u>ra lafee naAAeem<b>in</b>

The virtuous will surely be in bliss,

Truly the Righteous will be in Bliss:

إِنَّ ٱلْأَبْرَارَ لَفِى نَعِيمٍ

Those who do an abundance of good deeds will be in everlasting bliss on the day of judgment.

Those who do an abundance of good deeds will be in everlasting bliss on the day of judgment.

On couches face to face.

On thrones, watching.

upon couches gazing;

[resting on couches, they will look up [to God]:

Reclining on couches, looking on.

On thrones, looking (at all things).

On thrones, looking on.

resting on couches, looking around.

On thrones, looking.

On couches, gazing,

observing, [as they recline] on couches.

(reclining) upon couches they will gaze,

On adorned couches, observing.

reclining on couches, reviewing (the bounties given to them).

On thrones, they shall gaze;

AAal<u>a</u> alar<u>a</u>iki yan<i><u>th</u></i>uroon<b>a</b>

seated on couches and gazing around in wonder.

On Thrones (of Dignity) will they command a sight (of all things):

عَلَى ٱلْأَرَآئِكِ يَنظُرُونَ

On decorated couches looking at their Lord, and at everything delightful and pleasing to their souls.

On decorated couches looking at their Lord, and at everything delightful and pleasing to their souls.

On their faces you will see the glow of beatitude.

You will recognise the freshness of serenity on their faces.

thou knowest in their faces the radiancy of bliss

upon their faces thou wilt see the brightness of bliss.

Thou wilt recognize in their faces the brightness of delight.

You will recognise in their faces the brightness of delight.

You will recognize on their faces the radiance of bliss.

You shall see upon their faces the glow of bliss.

You will recognize in their faces the brightness of delight.

Thou wilt know in their faces the radiance of delight.

You will perceive in their faces the freshness of bliss.

and in their faces you shall know the radiance of bliss.

You will recognize in their faces the radiance of pleasure.

You can trace on their faces the joy of their bliss.

You will recognize in their faces the brightness of bliss.

TaAArifu fee wujoohihim na<u>d</u>rata a<b>l</b>nnaAAeem<b>i</b>

You will find in their faces the brightness of bliss.

Thou wilt recognise in their faces the beaming brightness of Bliss.

تَعْرِفُ فِى وُجُوهِهِمْ نَضْرَةَ ٱلنَّعِيمِ

If you see them, you will see in their faces the effect of luxury; in their beauty and splendour.

If you see them, you will see in their faces the effect of luxury; in their beauty and splendour.

They will be served the choicest wine, sealed

They will be given pure wine to drink, which is kept preserved, sealed.

as they are given to drink of a wine sealed

They will be given a drink of pure wine whereon the seal [of God] will have been set,

They will be given to drink of pure wine, sealed.

They will be given to drink pure sealed wine.

They will be given to drink a sealed wine.

They will be served a drink of the finest sealed wine,

They will be given to drink of pure sealed Rahiq.

They are given to drink of a pure wine, sealed,

They will be served with a sealed pure wine,

They shall be given to drink of a wine that is sealed,

They will be given to drink [pure] wine [which was] sealed.

They will be given pure wine out of sealed containers

They are made to quaff of a pure drink that is sealed (to others).

Yusqawna min ra<u>h</u>eeqin makhtoom<b>in</b>

They will be given a drink of pure wine, sealed,

Their thirst will be slaked with Pure Wine sealed:

يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ

Their servants will give them wine from sealed containers to drink.

Their servants will give them wine from sealed containers to drink.

With a sealing of musk, which those who aspire for the best should desire, --

Its seal is upon musk; and for this should those who crave be eager.

whose seal is musk -- so after that let the strivers strive --

pouring forth with a fragrance of musk. To that [wine of paradise], then, let all such aspire as [are willing to] aspire to things of high account:

The seal thereof will be of musk and to this end let the aspirers aspire -

The last thereof (that wine) will be the smell of musk, and for this let (all) those strive who want to strive (i.e. hasten earnestly to the obedience of Allah).

Whose seal is musk—this is what competitors should compete for.

whose seal is musk – so let all aspirants aspire after that –

Sealed with musk, and for this let those strive who want to strive.

Whose seal is musk - for this let (all) those strive who strive for bliss -

whose seal is musk—for such let the viers vie—

its seal is musk, for this let the competitors compete;

The last of it is musk. So for this let the competitors compete.

which have the fragrance of musk. This is the kind of place for which one should really aspire.

The sealing of it is (with) musk; and for that let the aspirers aspire.

Khit<u>a</u>muhu miskun wafee <u>tha</u>lika falyatan<u>a</u>fasi almutan<u>a</u>fisoon<b>a</b>

its seal will be of musk -- for this let the aspirants aspire --

The seal thereof will be Musk: And for this let those aspire, who have aspirations:

خِتَٰمُهُۥ مِسْكٌ وَفِى ذَٰلِكَ فَلْيَتَنَافَسِ ٱلْمُتَنَٰفِسُونَ

It will give off the fragrance of musk until its very end. For this noble reward the competitors must compete, by doing what pleases Allah and leaving what angers Him.

It will give off the fragrance of musk until its very end. For this noble reward the competitors must compete, by doing what pleases Allah and leaving what angers Him.

<p>وَفِي ذَٰلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ (and inaspiring for this, the competitors should compete....83:26) The word تَنَافَسِ tanafus means for a few people 'to try or strive to gain some desirable things before others can get them.' Having mentioned the bounties of Paradise, the attention of heedless people are drawn to the fact that they are thinking that certain material things are desirable, and therefore they are competing one another to obtain them before others. They are told that the material blessings [ after which they are running ] are perishable. They should not be made the ultimate goal of life, nor the object of racing. Man should be content with what he has for the comfort of the fleeting period of this life. If he loses the means, it should not hurt him much, because it is not a loss that cannot be recovered. However, people with aspiration should aspire, race and compete for the blessings of Paradise that are perfect and eternal in every possible dimension. How aptly the late poet Akbar has put it:</p><p>یہ کہاں کا فسانہ ہے سود و زیاں جو گیا سو گیا جو ملا سو ملا</p><p>کہو دل سے فرصت عمر ہے کم جو دلا تو اللہ ہی کی یاد دِلا</p><p>'Gain and loss - what fiction is this?</p><p>What is lost is lost, what is gained is gained</p><p>Say to the mind, the life is little.</p><p>If you wish to remind me, remind me of God.'</p>

وَفِي ذَٰلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ (and inaspiring for this, the competitors should compete....83:26) The word تَنَافَسِ tanafus means for a few people 'to try or strive to gain some desirable things before others can get them.' Having mentioned the bounties of Paradise, the attention of heedless people are drawn to the fact that they are thinking that certain material things are desirable, and therefore they are competing one another to obtain them before others. They are told that the material blessings [ after which they are running ] are perishable. They should not be made the ultimate goal of life, nor the object of racing. Man should be content with what he has for the comfort of the fleeting period of this life. If he loses the means, it should not hurt him much, because it is not a loss that cannot be recovered. However, people with aspiration should aspire, race and compete for the blessings of Paradise that are perfect and eternal in every possible dimension. How aptly the late poet Akbar has put it:یہ کہاں کا فسانہ ہے سود و زیاں جو گیا سو گیا جو ملا سو ملاکہو دل سے فرصت عمر ہے کم جو دلا تو اللہ ہی کی یاد دِلا'Gain and loss - what fiction is this?What is lost is lost, what is gained is gainedSay to the mind, the life is little.If you wish to remind me, remind me of God.'

Blended with the water of Tasnim, (heights ultimate of evolution),

And it is mixed with Tasneem.

and whose mixture is Tasnim,

for it is composed of all that is most exalting

And admixture thereof will be Water of Tasnim:

It (that wine) will be mixed with Tasnim.

Its mixture is of Tasneem.

a wine whose mixture is Tasnim,

It will be mixed with Tasnim:

And mixed with water of Tasnim,

and whose seasoning is from Tasneem,

and its mixture is Tasneem,

And its mixture is of Tasneem,

With the wine is a drink from Tasnim,

And the admixture of it is a water of Tasnim,

Wamiz<u>a</u>juhu min tasneem<b>in</b>

a wine tempered with the waters of Tasnim,

With it will be (given) a mixture of Tasnim:

وَمِزَاجُهُۥ مِن تَسْنِيمٍ

This sealed drink will be mixed from the spring of Tasnim.

This sealed drink will be mixed from the spring of Tasnim.

A fountain from which only they who are honoured drink.

The spring from which drink the ones close to Allah.

a fountain at which do drink those brought nigh.

a source [of bliss] whereof those who are drawn close unto God shall drink.

A fountain whereof will drink those brought nigh.

A spring whereof drink those nearest to Allah.

A spring from which those brought near drink.

a fountain at which the chosen ones shall drink.

A spring whereof drink those nearest to Allah.

A spring whence those brought near (to Allah) drink.

a spring where those brought near [to Allah] drink.

a fountain at which those brought near (to their Lord) drink.

A spring from which those near [to Allah] drink.

a spring, the nearest ones to God will drink from it.

A fountain from which drink they who are drawn near (to Allah).

AAaynan yashrabu bih<u>a</u> almuqarraboon<b>a</b>

a spring at which those drawn close to God will drink.

A spring, from (the waters) whereof drink those Nearest to Allah.

عَيْنًا يَشْرَبُ بِهَا ٱلْمُقَرَّبُونَ

This is a spring in the highest part of Paradise, from which those brought near will drink purely and the rest of the believers will drink from it mixed with other drinks.

This is a spring in the highest part of Paradise, from which those brought near will drink purely and the rest of the believers will drink from it mixed with other drinks.

The sinners indeed laughed at believers

Indeed the guilty used to laugh at the believers.

Behold, the sinners were laughing at the believers,

BEHOLD, those who have abandoned themselves to sin are wont to laugh at such as have attained to faith

Veriiy those who have sinned were wont at those who had believed to laugh,

Verily! (During the worldly life) those who committed crimes used to laugh at those who believed.

Those who committed crimes used to laugh at those who believed.

Behold, the wicked were wont to laugh at the believers:

Verily, those who committed crimes used to laugh at those who believed.

Lo! the guilty used to laugh at those who believed,

Indeed the guilty used to laugh at the faithful,

The sinners laughed at the believers

Indeed, those who committed crimes used to laugh at those who believed.

The sinners had been laughing at the believers.

Surely they who are guilty used to laugh at those who believe.

Inna alla<u>th</u>eena ajramoo k<u>a</u>noo mina alla<u>th</u>eena <u>a</u>manoo ya<u>dh</u>akoon<b>a</b>

The wicked used to laugh at the believers --

Those in sin used to laugh at those who believed,

إِنَّ ٱلَّذِينَ أَجْرَمُوا۟ كَانُوا۟ مِنَ ٱلَّذِينَ ءَامَنُوا۟ يَضْحَكُونَ

Those who committed wrong by the disbelief they held used to mockingly laugh at those who had faith.

Those who committed wrong by the disbelief they held used to mockingly laugh at those who had faith.

<p>إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ (Indeed those who were guilty used to laugh at those who believed, 83:29). In these verses, Allah depicts fully the attitudes of the followers of falsehood [ non-believers ] towards the upholders of truth [ the believers ]. The non-believers used to laugh at the believers in the worldly life. In other words, they would mock at them and despise them. Whenever they would pass by the believers, they would wink at each other in contempt of them. When the non-believers returned home, they would take great pleasure in describing the mocking manner in which they treated the poor believers, saying that Muhammad has misled the simpletons.</p><p>If we review the situation today, [ it is no better ]. People, whose minds are contaminated with contemporary secular education, are careless about the religion and the Hereafter. Belief in Allah and the Holy Prophet ﷺ is nominal. They treat the [ religious ] scholars and righteous people exactly in the same manner as the non-believers used to treat the Companions ؓ in the days of the Holy Prophet ﷺ ]. May Allah salvage the Muslims from this painful scourge. There is much solace in this verse for the righteous believers. Never bother about their laughter and mockery. How well a poet puts it:</p><p>ہنسے جانے سے جب تک ہم ڈریں گے زمانہ ہم پہ ہنسا ہی رہے گا</p><p>'So long as we fear people's laughter [ at us ],</p><p>the people will continue laughing at us'</p><p>All amdulillah</p><p>The Commentary on</p><p>Surah At-Tatfif</p><p>Ends here</p>

إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ (Indeed those who were guilty used to laugh at those who believed, 83:29). In these verses, Allah depicts fully the attitudes of the followers of falsehood [ non-believers ] towards the upholders of truth [ the believers ]. The non-believers used to laugh at the believers in the worldly life. In other words, they would mock at them and despise them. Whenever they would pass by the believers, they would wink at each other in contempt of them. When the non-believers returned home, they would take great pleasure in describing the mocking manner in which they treated the poor believers, saying that Muhammad has misled the simpletons.If we review the situation today, [ it is no better ]. People, whose minds are contaminated with contemporary secular education, are careless about the religion and the Hereafter. Belief in Allah and the Holy Prophet ﷺ is nominal. They treat the [ religious ] scholars and righteous people exactly in the same manner as the non-believers used to treat the Companions ؓ in the days of the Holy Prophet ﷺ ]. May Allah salvage the Muslims from this painful scourge. There is much solace in this verse for the righteous believers. Never bother about their laughter and mockery. How well a poet puts it:ہنسے جانے سے جب تک ہم ڈریں گے زمانہ ہم پہ ہنسا ہی رہے گا'So long as we fear people's laughter [ at us ],the people will continue laughing at us'All amdulillahThe Commentary onSurah At-TatfifEnds here

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

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

And winked at one another as they passed by them;

And when the believers used to pass by, they used to gesture at each other with their eyes.

when them passed them by winking at one another,

and whenever they pass by them, they wink at one another [derisively];

And, when they passed them, to wink at each other,

And whenever they passed by them, used to wink one to another (in mockery);

And when they passed by them, they would wink at one another.

when they passed by them they winked,

And, whenever they passed by them, used to wink one to another.

And wink one to another when they passed them;

and when they passed them by they would wink at each other,

and winked at one another as they passed them by.

And when they passed by them, they would exchange derisive glances.

When passing by them, they would wink at one another

And when they passed by them, they winked at one another.

Wai<u>tha</u> marroo bihim yatagh<u>a</u>mazoon<b>a</b>

when they passed by them, they would wink at one another;

And whenever they passed by them, used to wink at each other (in mockery);

وَإِذَا مَرُّوا۟ بِهِمْ يَتَغَامَزُونَ

When they passed by the believers they would wink at one another in ridicule and amusement.

When they passed by the believers they would wink at one another in ridicule and amusement.

And when they went back to their people turned to make fun of them;

And whilst returning to their homes, they used to return rejoicing.

and when they returned to their people they returned blithely,

and whenever they return to people of their own kind, they return full of jests;

And when they returned to their household they returned jesting.

And when they returned to their own people, they would return jesting;

And when they went back to their families, they would go back exulting.

and when they went back to their families, they went back jesting,

And when they returned to their own people, they would return jesting;

And when they returned to their own folk, they returned jesting;

and when they returned to their folks they would return amused,

When they returned to their people they returned jesting;

And when they returned to their people, they would return jesting.

and, on returning to their people, boast about what they had done.

And when they returned to their own followers they returned exulting.

Wai<u>tha</u> inqalaboo il<u>a</u> ahlihimu inqalaboo fakiheen<b>a</b>

and when they returned to their own people, they would speak of them jestingly;

And when they returned to their own people, they would return jesting;

وَإِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمُ ٱنقَلَبُوا۟ فَكِهِينَ

When they returned to their families they would go back happy with their acts of disbelief and ridicule of the believers.

When they returned to their families they would go back happy with their acts of disbelief and ridicule of the believers.

And when they saw them, they said: "They have indeed gone astray."

And upon seeing the Muslims, they used to say, “Indeed they have gone astray.”

and when they saw them they said, 'Lo, these men are astray!'

and whenever they see those [who believe,] they say, "Behold, these [people] have indeed gone astray!"

And when they saw them, they said: verily these are the strayed ones.

And when they saw them, they said: "Verily! These have indeed gone astray!"

And if they saw them, they would say, “These people are lost.”

and when they saw the believers, they said: “Lo! These are the erring ones”;

And when they saw them, they said: "Verily, these have indeed gone astray!"

And when they saw them they said: Lo! these have gone astray.

and when they saw them they would say, ‘Indeed those are the astray!’

and when they saw them said: 'These are they who are astray'

And when they saw them, they would say, "Indeed, those are truly lost."

On seeing the believers, they would say, "These people have gone astray".

And when they saw them, they said: Most surely these are in error;

Wai<u>tha</u> raawhum q<u>a</u>loo inna h<u>a</u>ol<u>a</u>i la<u>da</u>lloon<b>a</b>

and when they saw them, they said [scornfully], "These men have surely gone astray,"

And whenever they saw them, they would say, "Behold! These are the people truly astray!"

وَإِذَا رَأَوْهُمْ قَالُوٓا۟ إِنَّ هَٰٓؤُلَآءِ لَضَآلُّونَ

When they saw the Muslims, they would say: These people are astray from the path of truth, as they abandoned the religion of their forefathers.

When they saw the Muslims, they would say: These people are astray from the path of truth, as they abandoned the religion of their forefathers.

But they were not Sent to be guardians over them!

Whereas they have not at all been sent as guardians over them.

Yet they were not sent as watchers over them.

And, withal, they have no call to watch over [the beliefs of] others...

Whereas they were not sent over them as watchers.

But they (disbelievers, sinners) had not been sent as watchers over them (the believers).

Yet they were not sent as guardians over them.

(they said so although) they had not been appointed watchers over them.

But they were not sent as watchers over them.

Yet they were not sent as guardians over them.

Though they were not sent to watch over them.

Yet they were not sent to be their guardians.

But they had not been sent as guardians over them.

No one has appointed them to watch over the believers.

And they were not sent to be keepers over them.

Wam<u>a</u> orsiloo AAalayhim <u>ha</u>fi<i><u>th</u></i>een<b>a</b>

though they were not sent to be their keepers --

But they had not been sent as keepers over them!

وَمَآ أُرْسِلُوا۟ عَلَيْهِمْ حَٰفِظِينَ

Allah did not appoint them to guard their deeds so that they could make this statement of theirs.

Allah did not appoint them to guard their deeds so that they could make this statement of theirs.

So, the believers will laugh at the infidels on that day,

So this day it is the believers who laugh at the disbelievers.

So today the believers are laughing at the unbelievers,

But on the Day [of Judgment], they who had attained to faith will [be able to] laugh at the [erstwhile] deniers of the truth:

Wherefore Today, those who believed at the infidels are laughing,

But this Day (the Day of Resurrection) those who believe will laugh at the disbelievers

But on that Day, those who believed will laugh at the unbelievers.

But today the believers are laughing at the unbelievers;

But this Day those who believe will laugh at the disbelievers

This day it is those who believe who have the laugh of disbelievers,

So today the faithful will laugh at the faithless,

But on this Day the believers will laugh at the unbelievers

So Today those who believed are laughing at the disbelievers,

On the Day of Judgment, the believers will laugh at the disbelievers

So today those who believe shall laugh at the unbelievers;

Fa<b>a</b>lyawma alla<u>th</u>eena <u>a</u>manoo mina alkuff<u>a</u>ri ya<u>dh</u>akoon<b>a</b>

so today those who believe shall [be able to] laugh at those who denied the truth

But on this Day the Believers will laugh at the Unbelievers:

فَٱلْيَوْمَ ٱلَّذِينَ ءَامَنُوا۟ مِنَ ٱلْكُفَّارِ يَضْحَكُونَ

On the Day of Judgment, those who have faith in Allah will laugh at the disbelievers just as the disbelievers used to laugh at them in the world.

On the Day of Judgment, those who have faith in Allah will laugh at the disbelievers just as the disbelievers used to laugh at them in the world.

Regarding them from their cushioned seats.

On high thrones, watching.

upon couches gazing.

[for, resting in paradise] on couches, they will look on [and say to themselves]:

Reclining on couches, looking on.

On (high) thrones, looking (at all things).

On luxurious furnishings, looking on.

seated upon their couches, they are looking around.

On thrones, looking.

On high couches, gazing.

observing from their couches:

as they (recline) upon their couches and gaze (around them).

On adorned couches, observing.

while reclining on couches and reviewing (the bounties given to them).

On thrones, they will look.

AAal<u>a</u> alar<u>a</u>iki yan<i><u>th</u></i>uroon<b>a</b>

as they sit on couches, gazing around.

On Thrones (of Dignity) they will command (a sight) (of all things).

عَلَى ٱلْأَرَآئِكِ يَنظُرُونَ

On decorated couches they will look at the everlasting bliss that Allah prepared for them.

On decorated couches they will look at the everlasting bliss that Allah prepared for them.