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That We created man of finest possibilities,

We have indeed created man in the best shape.

We indeed created Man in the fairest stature

Verily, We create man in the best conformation;

Assuredly We have created man in goodliest mould,

Verily, We created man of the best stature (mould),

We created man in the best design.

surely We created man in the best mould;

Verily, We created man in the best form.

Surely We created man of the best stature

We certainly created man in the best of forms;

Indeed, We created the human with the fairest stature

We have certainly created man in the best of stature;

We have created the human being in the best form

Certainly We created man in the best make.

Laqad khalaqn<u>a</u> alins<u>a</u>na fee a<u>h</u>sani taqweem<b>in</b>

We have indeed created man in the best of mould,

We have indeed created man in the best of moulds,

لَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ فِىٓ أَحْسَنِ تَقْوِيمٍ

Verily, I have created the human in the most balanced of ways and the best appearance.

Verily, I have created the human in the most balanced of ways and the best appearance.

<p>The subject of the four oaths is: لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ (We have created man in the best composition...95:4). The word taqwim literally denotes 'to set a thing aright or lay the foundation straight or even; or to form something into an appropriate shape in a moderate regulation'. The verse signifies that man has been endowed with the best natural powers and qualities which other creatures have not been endowed with. Physically too he is cast in the best composition - having no parallel in other creatures.</p><p>Man is the Most Beautiful of Allah's Creation</p><p>Allah has created man the most beautiful of all His creation. Ibn ` Arabi asserts that there is no creature of Allah more beautiful than man, because Allah, besides granting him life, he gave him knowledge, power, speech, hearing, sight, planning and wisdom. All these, in fact, are the qualities of Allah. It is mentioned in a hadith of Bukhari and Muslim:</p><p>اِنَّ اللہَ خَلَقَ اٰدَمَ عَلٰی صُورتِہٖ</p><p>'Allah has created Adam in His image'</p><p>It could only mean that man has been characterised by some of the qualities of Allah, because Allah is beyond any [ physical ] shape or image. [ Qurtubi ].</p><p>A Wonderful Story of Human Beauty</p><p>Qurtubi, on this occasion, cites a story of ` Isa Ibn Musa Hashimi. He was a high ranking officer in the royal court of Caliph Abu Ja'far Mansur. The officer loved his wife very much. Once he was sitting with his wife in a moonlit night and suddenly cried out:</p><p>انت طالق ثلاثاً ان لم تکونی احسن من القمر</p><p>'You are divorced thrice if you are not more beautiful than the moon.'</p><p>As soon as the wife heard this, she went into seclusion and veiled herself, on the grounds that the husband has pronounced three express divorce on her. It was said in joke. However, the law of express divorce is that it becomes effective whether uttered jokingly or seriously. ` Isa Ibn Musa spent the night restlessly and in grief. The next morning, he paid a visit to Caliph Abu Ja'far Mansur and recounted to him the whole story. Caliph Abu Ja'far Mansur invited all the jurists of the city and put the case before them. All the jurists unanimously agreed that the divorce has become effective, because no human being can possibly be more beautiful than the moon. There was, however, one scholar, a student of Imam Abu Hanifah (رح) ، who remained silent. Mansur asked him: "Why are you so quiet?" He recited 'Bismillah to the end' and then recited Surah Tin and explained: "Ruler of the Faithful, Allah says that He has created man in the best composition or in the finest mould. Nothing can be more beautiful than man." Having heard this, all the scholars and jurists were perplexed. None of them opposed him. Mansur ordered that the divorce is not effective.</p><p>This indicates that man is the most beautiful creation of Allah outwardly and inwardly, in terms of elegance and attractiveness and in terms of bodily structure. Every limb of the human body is able to move in many different ways. He is able to hold, move and lift various things by moving his hands and arms. The thumb alone is a masterpiece of creation without which man will not be able to hold things. The functioning of the ears, the eyes, the mouth, the teeth, the nose, the chest and the stomach are all wonders in their own right. Gathered together on his head, they form a beautiful and coherent assortment, each one complementing the other. The flexibility of the tongue, the arrangement of the teeth and the mastery of the vocal cords allow him to roar like a lion and sing as beautifully as a nightingale. All this makes human body look like a sophisticated factory where automatic machines are able to accomplish the delicate work. This is the reason why philosophers call man 'microcosm' [ a miniature universe as opposed to 'macrocosm' )a large universe)]. The microcosm epitomises the macrocosm. [ Qurtubi ]</p><p>The Sufis have supported this concept. Some scholars have analysed in detail - from head to toe - to show how man is the epitome of the large universe.</p>

The subject of the four oaths is: لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ (We have created man in the best composition...95:4). The word taqwim literally denotes 'to set a thing aright or lay the foundation straight or even; or to form something into an appropriate shape in a moderate regulation'. The verse signifies that man has been endowed with the best natural powers and qualities which other creatures have not been endowed with. Physically too he is cast in the best composition - having no parallel in other creatures.Man is the Most Beautiful of Allah's CreationAllah has created man the most beautiful of all His creation. Ibn ` Arabi asserts that there is no creature of Allah more beautiful than man, because Allah, besides granting him life, he gave him knowledge, power, speech, hearing, sight, planning and wisdom. All these, in fact, are the qualities of Allah. It is mentioned in a hadith of Bukhari and Muslim:اِنَّ اللہَ خَلَقَ اٰدَمَ عَلٰی صُورتِہٖ'Allah has created Adam in His image'It could only mean that man has been characterised by some of the qualities of Allah, because Allah is beyond any [ physical ] shape or image. [ Qurtubi ].A Wonderful Story of Human BeautyQurtubi, on this occasion, cites a story of ` Isa Ibn Musa Hashimi. He was a high ranking officer in the royal court of Caliph Abu Ja'far Mansur. The officer loved his wife very much. Once he was sitting with his wife in a moonlit night and suddenly cried out:انت طالق ثلاثاً ان لم تکونی احسن من القمر'You are divorced thrice if you are not more beautiful than the moon.'As soon as the wife heard this, she went into seclusion and veiled herself, on the grounds that the husband has pronounced three express divorce on her. It was said in joke. However, the law of express divorce is that it becomes effective whether uttered jokingly or seriously. ` Isa Ibn Musa spent the night restlessly and in grief. The next morning, he paid a visit to Caliph Abu Ja'far Mansur and recounted to him the whole story. Caliph Abu Ja'far Mansur invited all the jurists of the city and put the case before them. All the jurists unanimously agreed that the divorce has become effective, because no human being can possibly be more beautiful than the moon. There was, however, one scholar, a student of Imam Abu Hanifah (رح) ، who remained silent. Mansur asked him: "Why are you so quiet?" He recited 'Bismillah to the end' and then recited Surah Tin and explained: "Ruler of the Faithful, Allah says that He has created man in the best composition or in the finest mould. Nothing can be more beautiful than man." Having heard this, all the scholars and jurists were perplexed. None of them opposed him. Mansur ordered that the divorce is not effective.This indicates that man is the most beautiful creation of Allah outwardly and inwardly, in terms of elegance and attractiveness and in terms of bodily structure. Every limb of the human body is able to move in many different ways. He is able to hold, move and lift various things by moving his hands and arms. The thumb alone is a masterpiece of creation without which man will not be able to hold things. The functioning of the ears, the eyes, the mouth, the teeth, the nose, the chest and the stomach are all wonders in their own right. Gathered together on his head, they form a beautiful and coherent assortment, each one complementing the other. The flexibility of the tongue, the arrangement of the teeth and the mastery of the vocal cords allow him to roar like a lion and sing as beautifully as a nightingale. All this makes human body look like a sophisticated factory where automatic machines are able to accomplish the delicate work. This is the reason why philosophers call man 'microcosm' [ a miniature universe as opposed to 'macrocosm' )a large universe)]. The microcosm epitomises the macrocosm. [ Qurtubi ]The Sufis have supported this concept. Some scholars have analysed in detail - from head to toe - to show how man is the epitome of the large universe.

Then brought him down to the lowest of the low,

We then turned him towards all the lowest of the low states.

then We restored him the lowest of the low --

and thereafter We reduce him to the lowest of low

Thereafter We cause him to return to the lowest of the low,

Then We reduced him to the lowest of the low,

Then reduced him to the lowest of the low.

then We reverted him to the lowest of the low,

Then We reduced him to the lowest of the low.

Then we reduced him to the lowest of the low,

then We relegated him to the lowest of the low,

and We shall return him to the lowest of the low,

Then We return him to the lowest of the low,

and We shall make him the lowest of low

Then We render him the lowest of the low.

Thumma radadn<u>a</u>hu asfala s<u>a</u>fileen<b>a</b>

then We cast him down as the lowest of the low,

Then do We abase him (to be) the lowest of the low,-

ثُمَّ رَدَدْنَٰهُ أَسْفَلَ سَٰفِلِينَ

Then I return him to old age and childishness in the world, so he cannot benefit fully from his body, when he ruins his nature and goes towards the hellfire.

Then I return him to old age and childishness in the world, so he cannot benefit fully from his body, when he ruins his nature and goes towards the hellfire.

<p>ثُمَّ رَ‌دَدْنَاهُ أَسْفَلَ سَافِلِينَ (then We turned him into the lowest of the low...95:5). In the preceding sentence, it was stated that man is created in the best composition and is the most beautiful being. In the prime of his life, man is brimming with strength and vigour and all his faculties are functioning at their best. As opposed to that, this sentence states that when man ages, he physically grows weaker and his health deteriorates all the time. He even begins to lose his physical beauty. He no longer has a good-looking and attractive face. He begins to look uglier. He becomes useless and a burden to others. Other animals, on the contrary, are useful to the end of their lives. Man utilises them for milk, for mounting, for luggage-loading and for myriad of other things. When they are slaughtered or dead, man still utilises their hide, hair, bones and every other part or fibre of theirs usefully. Man, on the other hand, becomes useless when he falls ill or grows old. From the worldly point of view he is unable to do anything. Even when he dies, no part of his body is of any benefit to any man or animal. In short, the phrase 'the lowest of the low' refers to bodily condition. His body bends over and legs can barely carry him. The man who was once supporting others now needs others to support him. [ Dahhak and others vide Qurtubi ].</p>

ثُمَّ رَ‌دَدْنَاهُ أَسْفَلَ سَافِلِينَ (then We turned him into the lowest of the low...95:5). In the preceding sentence, it was stated that man is created in the best composition and is the most beautiful being. In the prime of his life, man is brimming with strength and vigour and all his faculties are functioning at their best. As opposed to that, this sentence states that when man ages, he physically grows weaker and his health deteriorates all the time. He even begins to lose his physical beauty. He no longer has a good-looking and attractive face. He begins to look uglier. He becomes useless and a burden to others. Other animals, on the contrary, are useful to the end of their lives. Man utilises them for milk, for mounting, for luggage-loading and for myriad of other things. When they are slaughtered or dead, man still utilises their hide, hair, bones and every other part or fibre of theirs usefully. Man, on the other hand, becomes useless when he falls ill or grows old. From the worldly point of view he is unable to do anything. Even when he dies, no part of his body is of any benefit to any man or animal. In short, the phrase 'the lowest of the low' refers to bodily condition. His body bends over and legs can barely carry him. The man who was once supporting others now needs others to support him. [ Dahhak and others vide Qurtubi ].

Except those who believe and do the right, for whom there is reward undiminished.

Except those who accepted faith and did good deeds – for them is a never ending reward.

save those who believe, and do righteous deeds; they shall have a wage unfailing.

excepting only such as attain to faith and do good works: and theirs shall be a reward unending!

Save those who believe and work righteous Works. Theirs shall be hire unending.

Save those who believe (in Islamic Monotheism) and do righteous deeds, then they shall have a reward without end (Paradise).

Except those who believe and do righteous deeds; for them is a reward without end.

except those who have faith and do righteous deeds. Theirs is a never ending reward.

Save those who believe and do righteous deeds. Then they shall have a reward without end.

Save those who believe and do good works, and theirs is a reward unfailing.

except those who have faith and do righteous deeds. There will be an everlasting reward for them.

except the believers who do good works, for theirs shall be an unfailing recompense.

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

except the righteously striving believers who will have a never ending reward.

Except those who believe and do good, so they shall have a reward never to be cut off.

Ill<u>a</u> alla<u>th</u>eena <u>a</u>manoo waAAamiloo a<b>l</b><u>ssa</u>li<u>ha</u>ti falahum ajrun ghayru mamnoon<b>in</b>

except for those who believe and do good deeds -- theirs shall be an unending reward!

Except such as believe and do righteous deeds: For they shall have a reward unfailing.

إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ

Except for those who have faith in Allah and do good deeds, because they, despite growing old, will get an everlasting reward i.e. Paradise, because they kept their nature pure.

Except for those who have faith in Allah and do good deeds, because they, despite growing old, will get an everlasting reward i.e. Paradise, because they kept their nature pure.

<p>إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ‌ مَمْنُونٍ ‌ (except those who believed and did righteous deeds, because for them there is a reward never ending....95:6). The foregoing interpretation of the preceding verse should not be misunderstood. The exceptive sentence does not mean that the believers will not attain to decrepit old age. It would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. The sense, however, is that they do not suffer a big harm due to their physical or mental deterioration in old age. Only those will suffer from it who spent their entire energy on improving their physical condition that has now ended. They shall have no portion of it in the Hereafter. The righteous believers will have an unfailing reward. This verse makes it clear that even after reaching old age, a believer never becomes useless. Even in decrepitude he can accumulate rewards - comfort and high positions - for the Hereafter that are eternal. During the period of senility when he is unable to do righteous deeds, the good deeds will be recorded in his Record Book which he used to do in good health. Sayyidna Anas ؓ narrates that the Holy Prophet ﷺ said that when a Muslim falls ill Allah instructs the recording angels to record the good deeds he used to perform in good health. [ Al-Baghawi transmitted it in Sharh-us-Sunnah from Abu Musa, and Bukhari has reported the same rewards for a traveller and a person suffering from a disease.) Here instead of mentioning the rewards and blessings of Paradise for the righteous believers, the verse reads: لَهُمْ أَجْرٌ‌ غَيْرُ‌ مَمْنُونٍ (for them there is a reward never ending.) This could signify that their reward starts in this mortal world [ and continues in the Hereafter eternally ]. Allah gathers around them in their decrepit old age such sincere companions who benefit from them spiritually until the last moment of their life. They serve them in every possible way. The righteous servants of Allah in decrepitude are productive while generally the senile and people in bad health are thought to be unproductive.</p><p>Some commentators say that the statement - رَ‌دَدْنَاهُ أَسْفَلَ سَافِلِينَ (We turned him into the lowest of the low) does not refer to human beings in general. It refers specifically to unbelievers who destroyed the God-given best composition, human perfection, honour and intellect by pursuing physical pleasures. As a result of their ingratitude, they will be turned into the lowest of the low. In this interpretation, the exception - إِلَّا الَّذِينَ آمَنُوا (except those who believed and did righteous deeds, because for them there is a reward never ending) will carry its basic interpretation, in that they will not be turned into the lowest of the low. For those who believed and did righteous deeds, there is a reward that is unending. [ Thus in al-Mazhari ].</p>

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ‌ مَمْنُونٍ ‌ (except those who believed and did righteous deeds, because for them there is a reward never ending....95:6). The foregoing interpretation of the preceding verse should not be misunderstood. The exceptive sentence does not mean that the believers will not attain to decrepit old age. It would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. The sense, however, is that they do not suffer a big harm due to their physical or mental deterioration in old age. Only those will suffer from it who spent their entire energy on improving their physical condition that has now ended. They shall have no portion of it in the Hereafter. The righteous believers will have an unfailing reward. This verse makes it clear that even after reaching old age, a believer never becomes useless. Even in decrepitude he can accumulate rewards - comfort and high positions - for the Hereafter that are eternal. During the period of senility when he is unable to do righteous deeds, the good deeds will be recorded in his Record Book which he used to do in good health. Sayyidna Anas ؓ narrates that the Holy Prophet ﷺ said that when a Muslim falls ill Allah instructs the recording angels to record the good deeds he used to perform in good health. [ Al-Baghawi transmitted it in Sharh-us-Sunnah from Abu Musa, and Bukhari has reported the same rewards for a traveller and a person suffering from a disease.) Here instead of mentioning the rewards and blessings of Paradise for the righteous believers, the verse reads: لَهُمْ أَجْرٌ‌ غَيْرُ‌ مَمْنُونٍ (for them there is a reward never ending.) This could signify that their reward starts in this mortal world [ and continues in the Hereafter eternally ]. Allah gathers around them in their decrepit old age such sincere companions who benefit from them spiritually until the last moment of their life. They serve them in every possible way. The righteous servants of Allah in decrepitude are productive while generally the senile and people in bad health are thought to be unproductive.Some commentators say that the statement - رَ‌دَدْنَاهُ أَسْفَلَ سَافِلِينَ (We turned him into the lowest of the low) does not refer to human beings in general. It refers specifically to unbelievers who destroyed the God-given best composition, human perfection, honour and intellect by pursuing physical pleasures. As a result of their ingratitude, they will be turned into the lowest of the low. In this interpretation, the exception - إِلَّا الَّذِينَ آمَنُوا (except those who believed and did righteous deeds, because for them there is a reward never ending) will carry its basic interpretation, in that they will not be turned into the lowest of the low. For those who believed and did righteous deeds, there is a reward that is unending. [ Thus in al-Mazhari ].

Who should then make you deny the Judgement after this?

So after this, what causes you to deny the judgement?

What then shall cry thee lies as to the Doom?

What, then, [O man,] could henceforth cause thee to give the lie to this moral law?

What hencefort shall make thee belie the Requital?

Then what (or who) causes you (O disbelievers) to deny the Recompense (i.e. Day of Resurrection)?

So why do you still reject the religion?

Who, then, can give the lie to you, (O Prophet), about the Reward and the Punishment?

Then what causes you to deny after this the Recompense

So who henceforth will give the lie to thee about the judgment?

So what makes you deny the Retribution?

So, what then shall belie you concerning the Recompense?

So what yet causes you to deny the Recompense?

After (knowing) this, what makes you still disbelieve in the Day of Judgment?

Then who can give you the lie after (this) about the judgment?

Fam<u>a</u> yuka<u>thth</u>ibuka baAAdu bi<b>al</b>ddeen<b>i</b>

What then after this, can make you deny the Last Judgement?

Then what can, after this, contradict thee, as to the judgment (to come)?

فَمَا يُكَذِّبُكَ بَعْدُ بِٱلدِّينِ

So O human! What causes you to reject the Day of Requital, after you have seen the many signs of His power?

So O human! What causes you to reject the Day of Requital, after you have seen the many signs of His power?

<p>فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ (So, what can make you, after all this, to deny the Requital?...95:7). In the preceding verses man is made to realise that Allah created him, He bestowed on him special favours and the revolution that He brought about in his old age. Man will move from stage to stage, finally reaching the grave and the Hereafter. But he rejects the Hereafter, as a result he is warned. He has seen the scenes of Divine omnipotence and revolutions - how dare he denies and rejects the Hereafter! Is Allah not the Greatest Ruler of all the rulers? [ 8]</p><p>Ruling</p><p>Sayyidna Abu Hurairah ؓ narrates that the Holy Prophet ﷺ said that while reciting Surah At-Tin, when one reaches the end of it:</p><p>أَلَيْسَ اللَّـهُ بِأَحْكَمِ الْحَاكِمِينَ</p><p>'Is Allah not the Greatest Ruler of all the rulers? [ 8] '</p><p>one should recite:</p><p>بلٰی وَاَنَا عَلٰی ذٰلِکَ مِنَ الشّاھِدِینَ</p><p>'Yes, indeed, Allah is the Ruler of the rulers, and I bear witness to it.'</p><p>The jurists have ruled that it is mustahab (preferable/desirable) to recite the words.</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah At-Tin</p><p>Ends here</p>

فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ (So, what can make you, after all this, to deny the Requital?...95:7). In the preceding verses man is made to realise that Allah created him, He bestowed on him special favours and the revolution that He brought about in his old age. Man will move from stage to stage, finally reaching the grave and the Hereafter. But he rejects the Hereafter, as a result he is warned. He has seen the scenes of Divine omnipotence and revolutions - how dare he denies and rejects the Hereafter! Is Allah not the Greatest Ruler of all the rulers? [ 8]RulingSayyidna Abu Hurairah ؓ narrates that the Holy Prophet ﷺ said that while reciting Surah At-Tin, when one reaches the end of it:أَلَيْسَ اللَّـهُ بِأَحْكَمِ الْحَاكِمِينَ'Is Allah not the Greatest Ruler of all the rulers? [ 8] 'one should recite:بلٰی وَاَنَا عَلٰی ذٰلِکَ مِنَ الشّاھِدِینَ'Yes, indeed, Allah is the Ruler of the rulers, and I bear witness to it.'The jurists have ruled that it is mustahab (preferable/desirable) to recite the words.Al-hamdulillahThe Commentary onSurah At-TinEnds here

Is not God the most equitable of all judges?

Is not Allah the Greatest Judge upon all judges?

Is not God the justest of judges?

Is not God the most just of judges?

Is not Allah the Greatest of the rulers?

Is not Allah the Best of judges?

Is God not the Wisest of the wise?

Is not Allah the Greatest of all sovereigns?

Is not Allah the best of judges

Is not Allah the most conclusive of all judges?

Is not Allah the fairest of all judges?

Is Allah not the Most Just of judges!

Is not Allah the most just of judges?

Is God not the best of the Judges?

Is not Allah the best of the Judges?

Alaysa All<u>a</u>hu bia<u>h</u>kami al<u>ha</u>kimeen<b>a</b>

Is not God the greatest of the judges?

Is not Allah the wisest of judges?

أَلَيْسَ ٱللَّهُ بِأَحْكَمِ ٱلْحَٰكِمِينَ

Is Allah not the most just and fair of judges by having appointed the Day of Judgement for requital? Is it comprehendible that Allah leaves His servants in vain, without judging between them, by not requiting the doer of good for his good, and the evil-doer for his evil?

Is Allah not the most just and fair of judges by having appointed the Day of Judgement for requital? Is it comprehendible that Allah leaves His servants in vain, without judging between them, by not requiting the doer of good for his good, and the evil-doer for his evil?

READ IN THE name of your Lord who created,

Read with the name of your Lord Who created,

Recite: In the Name of thy Lord who created,

READ in the name of thy Sustainer, who has-

Recite thou in the name of thy Lord Who hath created -

Read! In the Name of your Lord, Who has created (all that exists),

Read: In the Name of your Lord who created.

Recite in the name of your Lord Who created,

Read! In the Name of your Lord Who created.

Read: In the name of thy Lord Who createth,

Read in the Name of your Lord who created;

Read (Prophet Muhammad) in the Name of your Lord who created,

Recite in the name of your Lord who created -

(Muhammad), read in the name of your Lord who created (all things).

Read in the name of your Lord Who created.

Iqra biismi rabbika alla<u>th</u>ee khalaq<b>a</b>

Read! In the name of your Lord, who created:

Proclaim! (or read!) in the name of thy Lord and Cherisher, Who created-

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِى خَلَقَ

O Messenger! Read what Allah reveals to you, starting with the name of your Lord who created the creation.

O Messenger! Read what Allah reveals to you, starting with the name of your Lord who created the creation.

<p>Beginning of The Qur’ anic Revelation</p><p>It is universally agreed that the first five verses of Surah Al-` Alaq or Iqra' mark the very beginning of Qur’ anic revelation. [ Baghawi ]. Bukhari, Muslim, other authentic sources and overwhelming consensus of scholars, ancient and modern, all concur on this point. However, some scholars state that Surah Al-Muddaththir was the first Surah to be revealed, and yet others say that Surah Al-Fatihah [ The Opening ] was revealed first. It is possible to reconcile between these different views as follows: After the revelation of Surah Al-` Alaq or Iqra', there was a temporary break in the revelation during which the Holy Prophet used to be very sad, but after some time, the Angel Jibra'il (علیہ السلام) appeared to him once again, and he faced the same situation as he faced when the first verses of Surah Iqra' were revealed to him. On this occasion, the opening verses of Surah Al-Muddaththir were conveyed to him by the angel. From this point of view, it may be said that the first Surah to be revealed after the temporary break was Surah Al-Muddaththir. Some of the Companions held the view that Surah Al-Fatihah was the first Surah to be revealed. They probably meant to say that this was the first Surah to be revealed in a complete form. Undoubtedly, some verses (of Surahs Al-` Alaq or Iqra', Al-Muzzammil and Al-Muddaththir) were revealed earlier, but the rest of the verses of those Surahs were revealed at later dates. Al-Fatihah is the first Surah that was revealed to the Holy Prophet ﷺ in its entirety, all seven verses at once. [ Mazhari ]</p><p>The Holy Prophet's ﷺ First Experience of Revelation</p><p>In a lengthy narration, as recorded in the Sahihs of Bukhari and Muslim, the Mother of the Faithful, Sayyidah ` A'ishah ؓ says that revelation to the Messenger of Allah ﷺ was started by true dreams. Whatever he saw in a dream would happen in reality as clearly as the light of dawn. Then solitude became dear to him, and he used to seclude himself for worship in the cave Ha', (a cave in the mount known today as 'Jabal-un-Nur, which is clearly visible in front of Jannat-ul-Ma` la, the famous graveyard of Makkah) and therein he devoted himself to Divine worship for several nights before he came back to his family and took provisions for his retirement; then he would return to the Mother of the Faithful, Sayyidah Khadijah ؓ and take more provisions for a similar period. (The period of his stay in the cave is mentioned differently by different reports, but the report of sahihain maintains that it was a month, the whole month of Ramadan. Authentic traditions are silent about the mode of worship he adopted during this period. Some scholars have opined that he used to worship according to the Shari` ah of Nuh, Ibrahim and ` Isa (علیہم السلام) but neither any authentic report supports it, nor is it likely, because he was an 'ummiyy (unlettered). It is, therefore, more likely that his worship was concentration and reflection on Allah Almighty and His omnipotence until the Truth, that is, the revelation came to him while he was in the cave of Hira'; so the angel came to him and said, اِقرَا 'Read'. The Holy Prophet replied, ما انا بقاری 'I am not the one who can read'. (The Holy Prophet was under the impression that he was directing him to read a written document. Since the Holy Prophet ﷺ could not read or write, he replied accordingly.) Then the angel embraced him and pressed him so hard that he felt extreme pain, then he released him and said, اِقرَا 'Read'. The Holy Prophet ﷺ replied, 'I am not the one who can read'. Then he embraced him and pressed him a second time so hard that he felt extreme pain, then he released him again and said, اِقرَا 'Read'. The Holy Prophet ﷺ replied ما انا بقاری ، 'I am not the one who can read'. Then he embraced the Holy Prophet ﷺ and pressed him a third time, then he released him and said,</p><p>اقْرَ‌أْ بِاسْمِ رَ‌بِّكَ الَّذِي خَلَقَ ﴿1﴾ خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ ﴿2﴾ اقْرَ‌أْ وَرَ‌بُّكَ الْأَكْرَ‌مُ ﴿3﴾ الَّذِي عَلَّمَ بِالْقَلَمِ ﴿4﴾ عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ ﴿5﴾</p><p>'Read with the Name of your Lord Who created [ everything ], He created man from a clot of blood. Read, and your Lord is the most gracious, who imparted knowledge by means of the Pen. He taught man what he did not know.'</p><p>The Messenger of Allah ﷺ returned with this message [ of five verses ] while his heart trembled and he came to Sayyidah Khadijah ؓ saying زمّلونی زمّلونی 'wrap me up, wrap me up', and she wrapped him up, until the awe left him. (It should be noted that the fear felt by the Holy Prophet ﷺ was due to the great responsibility delegated to him, and due to the unusual event of seeing an angel in his original form.)</p><p>Then he said to Sayyidah Khadijah ؓ عنہا while he related to her what had happened: "I feared for myself." Sayyidah Khadijah ؓ said: 'Nay, by Allah, Allah will never expose you to disgrace, because you unite the ties of kinship, and bear the burden of the weak, and earn for the destitute, and offer hospitality to the guests, and help (people) in real distress.'</p><p>Then Sayyidah Khadijah ؓ took him to her cousin, Waraqah Ibn Naufal. He was a man who had adopted Christianity (which was a true religion at that time) during the days of Ignorance, and he used to write the Hebrew script, and translate it into Arabic. He was a very old man who had turned blind. Sayyidah Khadijah ؓ said to him, 0 Uncle's son! Listen to your brother's son. Waraqah asked him, My brother's son! What have you seen? So the Messenger of Allah ﷺ related to him what he had seen. Waraqah said to him, This is the very same confidant [ angel Jibra'il (علیہ السلام) ] whom Allah sent to Holy Prophet Musa (علیہ السلام) ; would that I were a young man at this time - would that I were alive when your people would expel you! The Messenger of Allah ﷺ asked in surprise, Will they expel me?" He replied. Yes; never has a man appeared with the like of that which you have brought, but he has been held in enmity; and if your time finds me alive, I shall help you with the fullest support. After that, not much time had passed before Waraqah died, and the revelation broke off temporarily. [ Bukhari and Muslim ]</p><p>The temporary break of revelation, according to Suhaili, lasted for about a year and half. Other reports say that it lasted to about three years. [ Mazhari ]</p><p>Verse [ 1] اقْرَ‌أْ بِاسْمِ رَ‌بِّكَ الَّذِي خَلَقَ (Read with the Name of your Lord, Who created [ everything ]) In the prepositional phrase bismi rabbika [ with the name of your Lord ], the addition of the word ismi is significant in two ways [ 1] that whenever the Qur'an is being recited, the reader should begin by reciting the formula , بسم اللہ الرحمٰن الرحیم "With the name of Allah, the All-Merciful, the Very-Merciful". When Jibra'il Amin (علیہ السلام) suddenly appeared to the Holy Prophet ﷺ and said 'iqra' (read) , he tendered apology that he is unable to read or recite, because he is unlettered. The phrase b-ismi rabbika points to the fact that under present circumstances you, 0 Holy Prophet ﷺ ، may be 'ummiyy' or unlettered, but Allah has the power to grant you the highest level of knowledge, the most elegant style of oration and eloquence, so that you would surpass and subdue the most educated or literate people, as it became manifest later on. [ Mazhari ]. [ 2] Allah has many Beautiful Names, but the blessed name rabb is particularly chosen in the verse here probably because it supports and emphasizes the theme that Allah cherishes and sustains the Holy Prophet through all the different stages of his development, until he is fully consummated. He can make him read and recite, despite being unlettered. In the relative clause al-ladhi khalaqa [ Who created ], particularly contains the Divine attribute of takhliq [ creating ] presumably because the first Divine favor is wujud or 'existence' as a result of His drawing out beings from the realm of non-existence into the realm of existence. Many other favors of His follow. The verb khalaqa [ created ] is transitive and it requires an object that is absent here. This indicates the verb is used absolutely, and it signifies that the Creator has created the entire universe and every existent thing it contains.</p>

Beginning of The Qur’ anic RevelationIt is universally agreed that the first five verses of Surah Al-` Alaq or Iqra' mark the very beginning of Qur’ anic revelation. [ Baghawi ]. Bukhari, Muslim, other authentic sources and overwhelming consensus of scholars, ancient and modern, all concur on this point. However, some scholars state that Surah Al-Muddaththir was the first Surah to be revealed, and yet others say that Surah Al-Fatihah [ The Opening ] was revealed first. It is possible to reconcile between these different views as follows: After the revelation of Surah Al-` Alaq or Iqra', there was a temporary break in the revelation during which the Holy Prophet used to be very sad, but after some time, the Angel Jibra'il (علیہ السلام) appeared to him once again, and he faced the same situation as he faced when the first verses of Surah Iqra' were revealed to him. On this occasion, the opening verses of Surah Al-Muddaththir were conveyed to him by the angel. From this point of view, it may be said that the first Surah to be revealed after the temporary break was Surah Al-Muddaththir. Some of the Companions held the view that Surah Al-Fatihah was the first Surah to be revealed. They probably meant to say that this was the first Surah to be revealed in a complete form. Undoubtedly, some verses (of Surahs Al-` Alaq or Iqra', Al-Muzzammil and Al-Muddaththir) were revealed earlier, but the rest of the verses of those Surahs were revealed at later dates. Al-Fatihah is the first Surah that was revealed to the Holy Prophet ﷺ in its entirety, all seven verses at once. [ Mazhari ]The Holy Prophet's ﷺ First Experience of RevelationIn a lengthy narration, as recorded in the Sahihs of Bukhari and Muslim, the Mother of the Faithful, Sayyidah ` A'ishah ؓ says that revelation to the Messenger of Allah ﷺ was started by true dreams. Whatever he saw in a dream would happen in reality as clearly as the light of dawn. Then solitude became dear to him, and he used to seclude himself for worship in the cave Ha', (a cave in the mount known today as 'Jabal-un-Nur, which is clearly visible in front of Jannat-ul-Ma` la, the famous graveyard of Makkah) and therein he devoted himself to Divine worship for several nights before he came back to his family and took provisions for his retirement; then he would return to the Mother of the Faithful, Sayyidah Khadijah ؓ and take more provisions for a similar period. (The period of his stay in the cave is mentioned differently by different reports, but the report of sahihain maintains that it was a month, the whole month of Ramadan. Authentic traditions are silent about the mode of worship he adopted during this period. Some scholars have opined that he used to worship according to the Shari` ah of Nuh, Ibrahim and ` Isa (علیہم السلام) but neither any authentic report supports it, nor is it likely, because he was an 'ummiyy (unlettered). It is, therefore, more likely that his worship was concentration and reflection on Allah Almighty and His omnipotence until the Truth, that is, the revelation came to him while he was in the cave of Hira'; so the angel came to him and said, اِقرَا 'Read'. The Holy Prophet replied, ما انا بقاری 'I am not the one who can read'. (The Holy Prophet was under the impression that he was directing him to read a written document. Since the Holy Prophet ﷺ could not read or write, he replied accordingly.) Then the angel embraced him and pressed him so hard that he felt extreme pain, then he released him and said, اِقرَا 'Read'. The Holy Prophet ﷺ replied, 'I am not the one who can read'. Then he embraced him and pressed him a second time so hard that he felt extreme pain, then he released him again and said, اِقرَا 'Read'. The Holy Prophet ﷺ replied ما انا بقاری ، 'I am not the one who can read'. Then he embraced the Holy Prophet ﷺ and pressed him a third time, then he released him and said,اقْرَ‌أْ بِاسْمِ رَ‌بِّكَ الَّذِي خَلَقَ ﴿1﴾ خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ ﴿2﴾ اقْرَ‌أْ وَرَ‌بُّكَ الْأَكْرَ‌مُ ﴿3﴾ الَّذِي عَلَّمَ بِالْقَلَمِ ﴿4﴾ عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ ﴿5﴾'Read with the Name of your Lord Who created [ everything ], He created man from a clot of blood. Read, and your Lord is the most gracious, who imparted knowledge by means of the Pen. He taught man what he did not know.'The Messenger of Allah ﷺ returned with this message [ of five verses ] while his heart trembled and he came to Sayyidah Khadijah ؓ saying زمّلونی زمّلونی 'wrap me up, wrap me up', and she wrapped him up, until the awe left him. (It should be noted that the fear felt by the Holy Prophet ﷺ was due to the great responsibility delegated to him, and due to the unusual event of seeing an angel in his original form.)Then he said to Sayyidah Khadijah ؓ عنہا while he related to her what had happened: "I feared for myself." Sayyidah Khadijah ؓ said: 'Nay, by Allah, Allah will never expose you to disgrace, because you unite the ties of kinship, and bear the burden of the weak, and earn for the destitute, and offer hospitality to the guests, and help (people) in real distress.'Then Sayyidah Khadijah ؓ took him to her cousin, Waraqah Ibn Naufal. He was a man who had adopted Christianity (which was a true religion at that time) during the days of Ignorance, and he used to write the Hebrew script, and translate it into Arabic. He was a very old man who had turned blind. Sayyidah Khadijah ؓ said to him, 0 Uncle's son! Listen to your brother's son. Waraqah asked him, My brother's son! What have you seen? So the Messenger of Allah ﷺ related to him what he had seen. Waraqah said to him, This is the very same confidant [ angel Jibra'il (علیہ السلام) ] whom Allah sent to Holy Prophet Musa (علیہ السلام) ; would that I were a young man at this time - would that I were alive when your people would expel you! The Messenger of Allah ﷺ asked in surprise, Will they expel me?" He replied. Yes; never has a man appeared with the like of that which you have brought, but he has been held in enmity; and if your time finds me alive, I shall help you with the fullest support. After that, not much time had passed before Waraqah died, and the revelation broke off temporarily. [ Bukhari and Muslim ]The temporary break of revelation, according to Suhaili, lasted for about a year and half. Other reports say that it lasted to about three years. [ Mazhari ]Verse [ 1] اقْرَ‌أْ بِاسْمِ رَ‌بِّكَ الَّذِي خَلَقَ (Read with the Name of your Lord, Who created [ everything ]) In the prepositional phrase bismi rabbika [ with the name of your Lord ], the addition of the word ismi is significant in two ways [ 1] that whenever the Qur'an is being recited, the reader should begin by reciting the formula , بسم اللہ الرحمٰن الرحیم "With the name of Allah, the All-Merciful, the Very-Merciful". When Jibra'il Amin (علیہ السلام) suddenly appeared to the Holy Prophet ﷺ and said 'iqra' (read) , he tendered apology that he is unable to read or recite, because he is unlettered. The phrase b-ismi rabbika points to the fact that under present circumstances you, 0 Holy Prophet ﷺ ، may be 'ummiyy' or unlettered, but Allah has the power to grant you the highest level of knowledge, the most elegant style of oration and eloquence, so that you would surpass and subdue the most educated or literate people, as it became manifest later on. [ Mazhari ]. [ 2] Allah has many Beautiful Names, but the blessed name rabb is particularly chosen in the verse here probably because it supports and emphasizes the theme that Allah cherishes and sustains the Holy Prophet through all the different stages of his development, until he is fully consummated. He can make him read and recite, despite being unlettered. In the relative clause al-ladhi khalaqa [ Who created ], particularly contains the Divine attribute of takhliq [ creating ] presumably because the first Divine favor is wujud or 'existence' as a result of His drawing out beings from the realm of non-existence into the realm of existence. Many other favors of His follow. The verb khalaqa [ created ] is transitive and it requires an object that is absent here. This indicates the verb is used absolutely, and it signifies that the Creator has created the entire universe and every existent thing it contains.

<h2 class="title">Which was revealed in Makkah</h2><h2 class="title">This was the First of the Qur'an revealed</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">The Beginning of the Prophethood of Muhammad and the First of the Qur'an revealed</h2><p>Imam Ahmad recorded that `A'ishah said: The first thing that began happening with the Messenger of Allah from the revelation was dreams that he would see in his sleep that would come true. He would not see any dream except that it would come true just like the (clearness of) the daybreak in the morning. Then seclusion became beloved to him. So, he used to go to the cave of Hira' and devote himself to worship there for a number of nights, and he would bring provisions for that. Then he would return to Khadijah and replenish his provisions for a similar number of nights. This continued until the revelation suddenly came to him while he was in the cave of Hira'. The angel came to him while he was in the cave and said, "Read!" The Messen- ger of Allah said,</p><div class="text_uthmani arabic">«فَقُلْتُ: مَا أَنَا بِقَارِىء»</div><p>(I replied: "I am not one who reads.) Then he said, "So he (the angel) seized me and pressed me until I could no longer bear it. Then he released me and said: `Read!' So I replied: `I am not one who reads.' So, he pressed me a second time until I could no longer bear it. Then he released me and said:</p><div class="text_uthmani arabic">اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ </div><p>(Read in the Name of your Lord who has created.) until he reached the Ayah,</p><div class="text_uthmani arabic">مَا لَمْ يَعْلَمْ</div><p>(That which he knew not. )" So he returned with them (those Ayat) and with his heart trembling until he came (home) to Khadijah, and he said,</p><div class="text_uthmani arabic">«زَمِّلُونِي زَمِّلُونِي»</div><p>(Wrap me up, wrap me up!) So they wrapped him up until his fear went away. After that he told Khadijah everything that had happened (and said),</p><div class="text_uthmani arabic">«قَدْ خَشِيتُ عَلَى نَفْسِي»</div><p>(I fear that something may happen to me.) Khadijah replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your relatives, you speak the truth, you help the poor and the destitute, you serve your guests generously, and you help the deserving, calamity afflicted people." Khadijah then accompanied him to her cousin Waraqah bin Nawfal bin Asad bin `Abdul-`Uzza bin Qusay, who, during the period of ignorance became a Christian and used to scribe the Scriptures in Arabic. He would write from the Injil in Hebrew as much as Allah willed for him to write. He was an old man and had lost his eyesight. Khadijah said to him, "O my cousin! Listen to the story of your nephew." Waraqah asked, "O my nephew! What have you seen" Allah's Messenger described what he saw. Waraqah said, "This is An-Namus whom Allah had sent to Musa. I wish I was young and could live until the time when your people would drive you out." Allah's Messenger asked,</p><div class="text_uthmani arabic">«أَوَ مُخْرِجِيَّ هُمْ؟»</div><p>(Will they drive me out) Waraqah replied in the affirmative and said, "Anyone who came with something similar to what you have brought, was treated with hostility and enmity; and if I should remain alive till that day then I would firmly support you." But Waraqah did not remain. He died and the revelation paused until Allah's Messenger became sad according to what we were told. Due to this grief he set out a number of times with the intent of throwing himself from the mountain tops. However, every time he would reach the peak of a mountain to throw himself from it, Jibril would appear to him and say, "O Muhammad! You are truly the Messenger of Allah!" Therefore, his worry would be eased, his soul would be settled and he would return (down from the mountain). Then, when the revelation did not come again for a long time, he set out as he had done before. So when he reached the peak of the mountain, Jibril appeared to him again and said to him the same as he had said before." This Hadith has been recorded in the Two Sahihs by way of Az-Zuhri. We have already discussed this Hadith's chain of narration, its text and its meanings at length in the beginning of our explanation of Sahih Al-Bukhari. Therefore, whoever would like to read it, it is researched there, and all praise and blessings are due to Allah. So the first thing that was revealed of the Qur'an were these noble and blessed Ayat. They are the first mercy that Allah bestowed upon His servants and the first bounty that Allah favored them with.</p><h2 class="title">The Honor and Nobility of Man is in His Knowledge</h2><p>These Ayat inform of the beginning of man's creation from a dangling clot, and that out of Allah's generosity He taught man that which he did not know. Thus, Allah exalted him and honored him by giving him knowledge, and it is the dignity that the Father of Humanity, Adam, was distinguished with over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with the fingers. Thus, it may be intellectual, spoken and written. And while the last (written) necessitates the first two (intellectual and spoken), the reverse is not true. For this reason Allah says,</p><div class="text_uthmani arabic">اقْرَأْ وَرَبُّكَ الاٌّكْرَمُ - الَّذِى عَلَّمَ بِالْقَلَمِ - عَلَّمَ الإِنسَـنَ مَا لَمْ يَعْلَمْ </div><p>(Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) There is a narration that states, "Record knowledge by writing." There is also a saying which states, "Whoever acts according to what he knows, Allah will make him inherit knowledge that he did not know."</p>

Which was revealed in MakkahThis was the First of the Qur'an revealedبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.The Beginning of the Prophethood of Muhammad and the First of the Qur'an revealedImam Ahmad recorded that `A'ishah said: The first thing that began happening with the Messenger of Allah from the revelation was dreams that he would see in his sleep that would come true. He would not see any dream except that it would come true just like the (clearness of) the daybreak in the morning. Then seclusion became beloved to him. So, he used to go to the cave of Hira' and devote himself to worship there for a number of nights, and he would bring provisions for that. Then he would return to Khadijah and replenish his provisions for a similar number of nights. This continued until the revelation suddenly came to him while he was in the cave of Hira'. The angel came to him while he was in the cave and said, "Read!" The Messen- ger of Allah said,«فَقُلْتُ: مَا أَنَا بِقَارِىء»(I replied: "I am not one who reads.) Then he said, "So he (the angel) seized me and pressed me until I could no longer bear it. Then he released me and said: `Read!' So I replied: `I am not one who reads.' So, he pressed me a second time until I could no longer bear it. Then he released me and said:اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ (Read in the Name of your Lord who has created.) until he reached the Ayah,مَا لَمْ يَعْلَمْ(That which he knew not. )" So he returned with them (those Ayat) and with his heart trembling until he came (home) to Khadijah, and he said,«زَمِّلُونِي زَمِّلُونِي»(Wrap me up, wrap me up!) So they wrapped him up until his fear went away. After that he told Khadijah everything that had happened (and said),«قَدْ خَشِيتُ عَلَى نَفْسِي»(I fear that something may happen to me.) Khadijah replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your relatives, you speak the truth, you help the poor and the destitute, you serve your guests generously, and you help the deserving, calamity afflicted people." Khadijah then accompanied him to her cousin Waraqah bin Nawfal bin Asad bin `Abdul-`Uzza bin Qusay, who, during the period of ignorance became a Christian and used to scribe the Scriptures in Arabic. He would write from the Injil in Hebrew as much as Allah willed for him to write. He was an old man and had lost his eyesight. Khadijah said to him, "O my cousin! Listen to the story of your nephew." Waraqah asked, "O my nephew! What have you seen" Allah's Messenger described what he saw. Waraqah said, "This is An-Namus whom Allah had sent to Musa. I wish I was young and could live until the time when your people would drive you out." Allah's Messenger asked,«أَوَ مُخْرِجِيَّ هُمْ؟»(Will they drive me out) Waraqah replied in the affirmative and said, "Anyone who came with something similar to what you have brought, was treated with hostility and enmity; and if I should remain alive till that day then I would firmly support you." But Waraqah did not remain. He died and the revelation paused until Allah's Messenger became sad according to what we were told. Due to this grief he set out a number of times with the intent of throwing himself from the mountain tops. However, every time he would reach the peak of a mountain to throw himself from it, Jibril would appear to him and say, "O Muhammad! You are truly the Messenger of Allah!" Therefore, his worry would be eased, his soul would be settled and he would return (down from the mountain). Then, when the revelation did not come again for a long time, he set out as he had done before. So when he reached the peak of the mountain, Jibril appeared to him again and said to him the same as he had said before." This Hadith has been recorded in the Two Sahihs by way of Az-Zuhri. We have already discussed this Hadith's chain of narration, its text and its meanings at length in the beginning of our explanation of Sahih Al-Bukhari. Therefore, whoever would like to read it, it is researched there, and all praise and blessings are due to Allah. So the first thing that was revealed of the Qur'an were these noble and blessed Ayat. They are the first mercy that Allah bestowed upon His servants and the first bounty that Allah favored them with.The Honor and Nobility of Man is in His KnowledgeThese Ayat inform of the beginning of man's creation from a dangling clot, and that out of Allah's generosity He taught man that which he did not know. Thus, Allah exalted him and honored him by giving him knowledge, and it is the dignity that the Father of Humanity, Adam, was distinguished with over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with the fingers. Thus, it may be intellectual, spoken and written. And while the last (written) necessitates the first two (intellectual and spoken), the reverse is not true. For this reason Allah says,اقْرَأْ وَرَبُّكَ الاٌّكْرَمُ - الَّذِى عَلَّمَ بِالْقَلَمِ - عَلَّمَ الإِنسَـنَ مَا لَمْ يَعْلَمْ (Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) There is a narration that states, "Record knowledge by writing." There is also a saying which states, "Whoever acts according to what he knows, Allah will make him inherit knowledge that he did not know."

Created man from an embryo;

Created man from a clot.

created Man of a blood-clot.

created man out of a germ-cell

Hath created man from a clot!

Has created man from a clot (a piece of thick coagulated blood).

Created man from a clot.

created man from a clot of congealed blood.

He has created man from a clot.

Createth man from a clot.

created man from a clinging mass.

created the human from a (blood) clot.

Created man from a clinging substance.

He created man from a clot of blood.

He created man from a clot.

Khalaqa alins<u>a</u>na min AAalaq<b>in</b>

created man from a clot [of blood].

Created man, out of a (mere) clot of congealed blood:

خَلَقَ ٱلْإِنسَٰنَ مِنْ عَلَقٍ

He created the human from a clot of congealed blood, after it had been a drop of semen.

He created the human from a clot of congealed blood, after it had been a drop of semen.

<p>Verse [ 2] خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ (Created man from a clot of blood.) The previous verse referred to the creation of macrocosm, the large or entire universe in general. In this verse, the phrase is khalaqa'l-insan which refers to the creation of microcosm 'the best, noblest or most honourable creation', Man. If analysed carefully, we notice that man is the epitome of macrocosm or the large universe. He is a small scale representation, analogue, or miniature of the large and complex universe. Another reason why man has been particularly mentioned is that the purpose of Prophet-hood, messenger-hood and revelation of the Qur'an is the implementation of Divine ordinances, injunctions and laws and acting upon them: This is the essential peculiarity of mankind. The word ` alaq, being the plural of 'alaqatun, means 'congealed blood'. The creation of man has passed and passes through various phases. His primordial creation is from the four major elements, that is, earth, water, fire and air. His procreation is from an insignificant and humble state, the sperm which then transforms into congealed blood. This is the primary state of the embryo which happens after the conception. Then it takes the shape of a lump of flesh and then the skeletal structure is created. 'Alaqah is the middle phase in the whole process of creation. The specific mention of ` alaqah covers the initial stage and the final stage of the process of creation.</p>

Verse [ 2] خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ (Created man from a clot of blood.) The previous verse referred to the creation of macrocosm, the large or entire universe in general. In this verse, the phrase is khalaqa'l-insan which refers to the creation of microcosm 'the best, noblest or most honourable creation', Man. If analysed carefully, we notice that man is the epitome of macrocosm or the large universe. He is a small scale representation, analogue, or miniature of the large and complex universe. Another reason why man has been particularly mentioned is that the purpose of Prophet-hood, messenger-hood and revelation of the Qur'an is the implementation of Divine ordinances, injunctions and laws and acting upon them: This is the essential peculiarity of mankind. The word ` alaq, being the plural of 'alaqatun, means 'congealed blood'. The creation of man has passed and passes through various phases. His primordial creation is from the four major elements, that is, earth, water, fire and air. His procreation is from an insignificant and humble state, the sperm which then transforms into congealed blood. This is the primary state of the embryo which happens after the conception. Then it takes the shape of a lump of flesh and then the skeletal structure is created. 'Alaqah is the middle phase in the whole process of creation. The specific mention of ` alaqah covers the initial stage and the final stage of the process of creation.

Read, for your Lord is most beneficent,

Read, and your Lord only is the Most Beneficent,

Recite: And thy Lord is the Most Generous,

Read - for thy Sustainer is the Most Bountiful One

Recite thou: And thy Lord is the Most Bounteous,

Read! And your Lord is the Most Generous,

Read: And your Lord is the Most Generous.

Recite: and your Lord is Most Generous,

Read! And your Lord is the Most Generous.

Read: And thy Lord is the Most Bounteous,

Read, and your Lord is the most generous,

Read! Your Lord is the Most Generous,

Recite, and your Lord is the most Generous -

Recite! Your Lord is the most Honorable One,

Read and your Lord is Most Honorable,

Iqra warabbuka alakram<b>u</b>

Read! Your Lord is the Most Bountiful One

Proclaim! And thy Lord is Most Bountiful,-

ٱقْرَأْ وَرَبُّكَ ٱلْأَكْرَمُ

O Messenger! Read what Allah reveals to you. Your Lord is the most Kind; no kind person can come to His kindness, because He has abundant generosity and goodness.

O Messenger! Read what Allah reveals to you. Your Lord is the most Kind; no kind person can come to His kindness, because He has abundant generosity and goodness.

<p>Verse [ 3] اقْرَ‌أْ وَرَ‌بُّكَ الْأَكْرَ‌مُ (Read, and your Lord is the most gracious.) The command iqra' [ Read ] has been repeated in this verse for two reasons: The first command in verse [ 1] was for the Holy Prophet himself to read or recite. The second command in this verse is to proclaim, convey, communicate and teach or preach. It is not inconceivable that the command iqra' is repeated by deliberate design for emphasis. The Divine attribute al-Akram 'the Most Gracious' signifies that Allah did not create the world or man for any ulterior motive, for selfish motivation or for His own benefit. He has done it out of His infinite grace, generosity and magnanimity. He endowed upon the universe the great favour of existence without asking for it.</p>

Verse [ 3] اقْرَ‌أْ وَرَ‌بُّكَ الْأَكْرَ‌مُ (Read, and your Lord is the most gracious.) The command iqra' [ Read ] has been repeated in this verse for two reasons: The first command in verse [ 1] was for the Holy Prophet himself to read or recite. The second command in this verse is to proclaim, convey, communicate and teach or preach. It is not inconceivable that the command iqra' is repeated by deliberate design for emphasis. The Divine attribute al-Akram 'the Most Gracious' signifies that Allah did not create the world or man for any ulterior motive, for selfish motivation or for His own benefit. He has done it out of His infinite grace, generosity and magnanimity. He endowed upon the universe the great favour of existence without asking for it.

Who taught by the pen,

The One Who taught to write with the pen.

who taught by the Pen,

who has taught [man] the use of the pen –

Who hath taught mankind by the pen -

Who has taught (the writing) by the pen [the first person to write was Prophet Idrees (Enoch)].

He who taught by the pen.

Who taught by the pen,

Who has taught by the pen.

Who teacheth by the pen,

who taught by the pen,

who taught by the pen,

Who taught by the pen -

who, by the pen, taught the human being:

Who taught (to write) with the pen

Alla<u>th</u>ee AAallama bi<b>a</b>lqalam<b>i</b>

who taught by the pen,

He Who taught (the use of) the pen,-

ٱلَّذِى عَلَّمَ بِٱلْقَلَمِ

The one who taught to write, and the revelation, through the pen.

The one who taught to write, and the revelation, through the pen.

<p>Verse [ 4] الَّذِي عَلَّمَ بِالْقَلَمِ (Who imparted knowledge by means of the Pen.) The preceding verse spoke of the creation of man. The current verse speaks of man's education or literacy, because knowledge, as part of education and literacy, distinguishes man from all other animals and creatures, and occupies the position of the crown of creation. There are two means, methods or media through which knowledge is imparted: [ 1] oral or spoken method or by word of mouth; and [ 2] Pen or written method. The command iqra' [ read ] at the beginning of Surah refers to the oral or spoken method. However, the current verse, which speaks more explicitly about imparting knowledge, speaks of the written method of recording and transmitting knowledge from generation to generation.</p><p>Pen and Writing: The First and Most Important Means of Transmitting Knowledge</p><p>An authentic narration of Sayyidna Abu Hurairah ؓ reports that the Messenger of Allah said:</p><p>لَمَّا خلق اللہ الخلق کتب فی کتابہ فھو عندہ فوق العرش، ان رحمتی غلبت غضبی</p><p>"When Allah created the creation, He inscribed a document which is with Him above the Throne: Indeed My mercy has preceded My anger."</p><p>In another narration, the Messenger of Allah ﷺ is reported to have</p><p>said:</p><p>اوّل ما خلق اللہ القلم، فقال لہ : اکتب، فکتب ما یکون الٰی یوم القیامۃ فھو عندہ فی الذکر فوق عرشہٖ</p><p>"The first thing Allah created was the pen. He told it to write, so it wrote what was to take place till Doomsday. This is with Allah on His Throne." [ Qurtubi ]</p><p>Three Types of Pen</p><p>Scholars have said that there are three types of pen in the world: [ 1] a Pen that Allah created with His own hand and instructed it to write the decree of the universe; [ 2] the pen of the angels who record the events that are to occur and their magnitude, they also use it to record the deeds of human beings; and [ 3] the pen of human beings, which they use to reduce their speech to writing. Writing, in fact, is a kind of speech [ or a manifestation of it ]. Humans are biologically programmed by Allah for speech, and it is thus natural, inborn and innate faculty. [ Qurtubi ] The leading authority on Tafsir, Mujahid, cites from Abu ` Amr that Allah created four things in the entire universe with His own Creative hand, and the rest of the creation came into being by His cosmic command of kun [ be ] and they became. The four things are: [ 1] the pen; [ 2] The Divine Throne; [ 3] the Garden of Eden; and [ 4] Holy Prophet 'Adam (علیہ السلام) .</p><p>Who was First Trained in the Writing Skill and Art?</p><p>Scholars have differed on this question. Some say the art and skill of writing was first imparted to the father of mankind, i.e. the prophet 'Adam (علیہ السلام) and he was the first one to write. [ Ka` b Ahbar ]. Others say that this art was first taught to the Holy Prophet Idris (علیہ السلام) and he was thus the very first scribe. [ Dahhak ]. Some others have observed that the art and skill of writing is the Divine knowledge given as a gift to anyone whom Allah wills.</p><p>Writing Skill and Art: A Great Divine Gift</p><p>Sayyidna Qatadah (رح) stated that Pen is a great Divine gift. If Allah had not granted man the art and skill of writing with pen, it would not have been possible for him to preserve or protect the religion in its pristine form, nor would it have been possible for him to conduct his worldly affairs in the proper manner. Sayyidna ` Ali' ؓ has stated that it is a great generosity that Allah has granted His servants knowledge of things they did not know. He drew them out from the darkness of ignorance and brought them into the light of knowledge. He urged them to acquire the art and skill of writing as it accrues great benefits. Only Allah is able to keep count of the benefits of writing. All sciences and philosophies are codified by means of pen. The history of the former and latter nations are compiled by means of pen. Their chronicles and monographs are preserved in writing. The Divinely revealed Books are committed to writing, and shall be preserved till the world lasts. The pen' is thus able to make great contribution towards the propagation and dissemination of spiritual sciences and Divine secrets revealed by the Qur'an and of physical sciences to which the study of the Qur'an imparted a great stimulus. Without the pen, all worldly and religious works will come to a standstill.</p><p>Writing Skill and Art: Attitude of Scholars in All Ages</p><p>Scholars of the former and the latter times have always realised the stupendous role pen plays in the preservation and transmission of knowledge, as a result they made a great use of it and left behind a huge legacy of books and writings. It is regretful to notice that in this age students and scholars have ignored the importance of this skill and art. As a result, scarcely a few people in a few million people have mastered the art, or developed the skill, of writing. To Allah do we direct our complaint!</p><p>Writing Skill and Art: The Reason Why the Holy Prophet ﷺ was not Taught</p><p>It is really very significant that mention should have been made of 'Pen' in a Book which was revealed to a person, the Final Messenger ﷺ ، who himself did not know how to read and write. The reason for this is the profound Divine wisdom underlying it. Allah had willed that the dignity and status of the Final Messenger ﷺ should be far above the thinking of the general populace. Allah placed the Holy Prophet ﷺ in an environment which was not favourable for any spontaneous accomplishments, nor was it conducive to any achievements by natural exposure. His birthplace was the rugged and rocky mountainous terrain. The desert of Arabia had fewer plants apart from the date-palms, little water apart from the zam zam well and the weather was always dry, far away from civilisation, and completely cut off from the cradle of knowledge and wisdom. The communications system or network was inaccessible; as a result, the people of Arabia had no contact with Syria, Iraq, Egypt and other civilised areas of the world. Hence, all the Arabs were referred to as 'unlettered' who generally had no respect for knowledge, wisdom and writing. Very rarely people had the opportunity to learn knowledge or to acquire the art and skill of writing. The Holy Prophet ﷺ was born in such bare region, among such illiterate tribes and in such harsh environment. He was never given the opportunity to become literate. It was inconceivable that a person born in such a surrounding will be gifted with knowledge, wisdom and high morals. He was, however, suddenly granted the cloak of Prophethood, together with incessant flow of knowledge and wisdom. The greatest of poets and orators of Arabia were subdued by the eloquence of the unlettered Holy Prophet ﷺ . This was his open and overt miracle. Every open-minded person should be able to see with his eye of certainty that his attainments were not the result of acquisition by his own efforts or human exertion, but they were the result of the invisible generosity of Allah Who endowed him with the Prophetic gift. This is the Divine wisdom underlying the reason why the Holy Prophet ﷺ was not trained in the skill and the art of writing. [ Adapted from Qurtubi ]</p><p>Verse [ 5] عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ (Taught Man what he did not know." The preceding verse was concerned with a particular means of teaching, namely, 'pen', the written method.</p><p>Many other Means of Teaching</p><p>The present verse purports to say that the real teacher is Allah, and He has innumerable ways and means, besides pen, to impart knowledge. Therefore, the verse says that Allah taught man things with which he was unacquainted previously. The verse does not mention 'pen' or any other means of teaching. The reason for that is man is taught from the very inception of his life. First, he is gifted with intellect, the greatest means of receiving knowledge. Man, by the right use of intellect, is able to understand many things. Further, his entire environment is the manifestation of the perfect power of Allah and studded with the evidence of Divine power by witnessing which he is able to recognise his Creator. Revelation and inspiration are other means of knowledge. The knowledge of many essential things are learnt intuitively. Intuition is the God-given ability to know or understand things through feelings, rather than by considering facts or evidence. As a result, there is no need for tongue or pen. When a baby is born, it is not conscious of how its environment operates. However, it instinctively reaches out for the mother's breast, when it feels hungry and feeds itself. Who teaches it and who can teach it? Allah has taught it the 'skill' of crying since its birth. The cry of the baby is the means of satisfying all its needs. When it cries, it becomes a cause of concern for the parents to find out what is wrong. The baby's cry satisfies its hunger, thirst, heat and cold. Who teaches the new-born baby how to cry? All this is instinctive knowledge with which Allah has programmed every living organism, especially man. After the instinctive knowledge, man's knowledge continues to increase by word of mouth, and then by the supra-rational organ of intuition, called the heart. Apparently, there was no need to say مَا لَمْ يَعْلَمْ (... what he did not know) because normally knowledge is imparted of things that are not known. It is explicitly stated here, probably because man may not assume that the God-given knowledge and skills are the results of his own efforts and exertion. The concluding phrase مَا لَمْ يَعْلَمْ "what he did not know" has been added in order to make man realise that there was a time when he knew nothing, thus in [ 16:78] we came across أَخْرَ‌جَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا (And Allah has brought you forth from your mothers' wombs when you knew nothing...). This shows that knowledge is not an ingrained personal excellence of man. It is the gift of the Creator and the Master. [ Mazhari ]. Some scholars interpret the word 'man' to be referring to the Holy Prophet 'Adam (علیہ السلام) because he was the first man to whom knowledge was imparted, thus in [ 2:31] وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا (And He taught 'Adam the names, all of them...). And others say the reference is to the Final Messenger ﷺ whose knowledge embraces the knowledge of all the previous Prophets (علیہم السلام) .</p><p>As stated earlier, these five verses of this Surah represent the very beginning of the revelation of the Qur'an. Verses [ 6-19] of the Surah are of much later date. We assert this on the following grounds: These verses were revealed in connection with an incident in which Abu Jahl prevented the Holy Prophet from offering salah. In the initial stages of revelation and Prophet-hood, the Holy Prophet ﷺ had no enemies in Makkah. All used to call him by the title of 'al-Amin' [ the honest or upright ]. They respected and loved him. Abu Jahl's enmity and opposition obviously started when the Holy Prophet ﷺ proclaimed his propagation openly, called the people towards Islam publicly, and performed the salah in the Sacred Mosque. Salah was prescribed on the Night of Ascent, (Mi` raj). Therefore, prevention from salah, referred to in these verses, may not be imagined before that time.</p>

Verse [ 4] الَّذِي عَلَّمَ بِالْقَلَمِ (Who imparted knowledge by means of the Pen.) The preceding verse spoke of the creation of man. The current verse speaks of man's education or literacy, because knowledge, as part of education and literacy, distinguishes man from all other animals and creatures, and occupies the position of the crown of creation. There are two means, methods or media through which knowledge is imparted: [ 1] oral or spoken method or by word of mouth; and [ 2] Pen or written method. The command iqra' [ read ] at the beginning of Surah refers to the oral or spoken method. However, the current verse, which speaks more explicitly about imparting knowledge, speaks of the written method of recording and transmitting knowledge from generation to generation.Pen and Writing: The First and Most Important Means of Transmitting KnowledgeAn authentic narration of Sayyidna Abu Hurairah ؓ reports that the Messenger of Allah said:لَمَّا خلق اللہ الخلق کتب فی کتابہ فھو عندہ فوق العرش، ان رحمتی غلبت غضبی"When Allah created the creation, He inscribed a document which is with Him above the Throne: Indeed My mercy has preceded My anger."In another narration, the Messenger of Allah ﷺ is reported to havesaid:اوّل ما خلق اللہ القلم، فقال لہ : اکتب، فکتب ما یکون الٰی یوم القیامۃ فھو عندہ فی الذکر فوق عرشہٖ"The first thing Allah created was the pen. He told it to write, so it wrote what was to take place till Doomsday. This is with Allah on His Throne." [ Qurtubi ]Three Types of PenScholars have said that there are three types of pen in the world: [ 1] a Pen that Allah created with His own hand and instructed it to write the decree of the universe; [ 2] the pen of the angels who record the events that are to occur and their magnitude, they also use it to record the deeds of human beings; and [ 3] the pen of human beings, which they use to reduce their speech to writing. Writing, in fact, is a kind of speech [ or a manifestation of it ]. Humans are biologically programmed by Allah for speech, and it is thus natural, inborn and innate faculty. [ Qurtubi ] The leading authority on Tafsir, Mujahid, cites from Abu ` Amr that Allah created four things in the entire universe with His own Creative hand, and the rest of the creation came into being by His cosmic command of kun [ be ] and they became. The four things are: [ 1] the pen; [ 2] The Divine Throne; [ 3] the Garden of Eden; and [ 4] Holy Prophet 'Adam (علیہ السلام) .Who was First Trained in the Writing Skill and Art?Scholars have differed on this question. Some say the art and skill of writing was first imparted to the father of mankind, i.e. the prophet 'Adam (علیہ السلام) and he was the first one to write. [ Ka` b Ahbar ]. Others say that this art was first taught to the Holy Prophet Idris (علیہ السلام) and he was thus the very first scribe. [ Dahhak ]. Some others have observed that the art and skill of writing is the Divine knowledge given as a gift to anyone whom Allah wills.Writing Skill and Art: A Great Divine GiftSayyidna Qatadah (رح) stated that Pen is a great Divine gift. If Allah had not granted man the art and skill of writing with pen, it would not have been possible for him to preserve or protect the religion in its pristine form, nor would it have been possible for him to conduct his worldly affairs in the proper manner. Sayyidna ` Ali' ؓ has stated that it is a great generosity that Allah has granted His servants knowledge of things they did not know. He drew them out from the darkness of ignorance and brought them into the light of knowledge. He urged them to acquire the art and skill of writing as it accrues great benefits. Only Allah is able to keep count of the benefits of writing. All sciences and philosophies are codified by means of pen. The history of the former and latter nations are compiled by means of pen. Their chronicles and monographs are preserved in writing. The Divinely revealed Books are committed to writing, and shall be preserved till the world lasts. The pen' is thus able to make great contribution towards the propagation and dissemination of spiritual sciences and Divine secrets revealed by the Qur'an and of physical sciences to which the study of the Qur'an imparted a great stimulus. Without the pen, all worldly and religious works will come to a standstill.Writing Skill and Art: Attitude of Scholars in All AgesScholars of the former and the latter times have always realised the stupendous role pen plays in the preservation and transmission of knowledge, as a result they made a great use of it and left behind a huge legacy of books and writings. It is regretful to notice that in this age students and scholars have ignored the importance of this skill and art. As a result, scarcely a few people in a few million people have mastered the art, or developed the skill, of writing. To Allah do we direct our complaint!Writing Skill and Art: The Reason Why the Holy Prophet ﷺ was not TaughtIt is really very significant that mention should have been made of 'Pen' in a Book which was revealed to a person, the Final Messenger ﷺ ، who himself did not know how to read and write. The reason for this is the profound Divine wisdom underlying it. Allah had willed that the dignity and status of the Final Messenger ﷺ should be far above the thinking of the general populace. Allah placed the Holy Prophet ﷺ in an environment which was not favourable for any spontaneous accomplishments, nor was it conducive to any achievements by natural exposure. His birthplace was the rugged and rocky mountainous terrain. The desert of Arabia had fewer plants apart from the date-palms, little water apart from the zam zam well and the weather was always dry, far away from civilisation, and completely cut off from the cradle of knowledge and wisdom. The communications system or network was inaccessible; as a result, the people of Arabia had no contact with Syria, Iraq, Egypt and other civilised areas of the world. Hence, all the Arabs were referred to as 'unlettered' who generally had no respect for knowledge, wisdom and writing. Very rarely people had the opportunity to learn knowledge or to acquire the art and skill of writing. The Holy Prophet ﷺ was born in such bare region, among such illiterate tribes and in such harsh environment. He was never given the opportunity to become literate. It was inconceivable that a person born in such a surrounding will be gifted with knowledge, wisdom and high morals. He was, however, suddenly granted the cloak of Prophethood, together with incessant flow of knowledge and wisdom. The greatest of poets and orators of Arabia were subdued by the eloquence of the unlettered Holy Prophet ﷺ . This was his open and overt miracle. Every open-minded person should be able to see with his eye of certainty that his attainments were not the result of acquisition by his own efforts or human exertion, but they were the result of the invisible generosity of Allah Who endowed him with the Prophetic gift. This is the Divine wisdom underlying the reason why the Holy Prophet ﷺ was not trained in the skill and the art of writing. [ Adapted from Qurtubi ]Verse [ 5] عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ (Taught Man what he did not know." The preceding verse was concerned with a particular means of teaching, namely, 'pen', the written method.Many other Means of TeachingThe present verse purports to say that the real teacher is Allah, and He has innumerable ways and means, besides pen, to impart knowledge. Therefore, the verse says that Allah taught man things with which he was unacquainted previously. The verse does not mention 'pen' or any other means of teaching. The reason for that is man is taught from the very inception of his life. First, he is gifted with intellect, the greatest means of receiving knowledge. Man, by the right use of intellect, is able to understand many things. Further, his entire environment is the manifestation of the perfect power of Allah and studded with the evidence of Divine power by witnessing which he is able to recognise his Creator. Revelation and inspiration are other means of knowledge. The knowledge of many essential things are learnt intuitively. Intuition is the God-given ability to know or understand things through feelings, rather than by considering facts or evidence. As a result, there is no need for tongue or pen. When a baby is born, it is not conscious of how its environment operates. However, it instinctively reaches out for the mother's breast, when it feels hungry and feeds itself. Who teaches it and who can teach it? Allah has taught it the 'skill' of crying since its birth. The cry of the baby is the means of satisfying all its needs. When it cries, it becomes a cause of concern for the parents to find out what is wrong. The baby's cry satisfies its hunger, thirst, heat and cold. Who teaches the new-born baby how to cry? All this is instinctive knowledge with which Allah has programmed every living organism, especially man. After the instinctive knowledge, man's knowledge continues to increase by word of mouth, and then by the supra-rational organ of intuition, called the heart. Apparently, there was no need to say مَا لَمْ يَعْلَمْ (... what he did not know) because normally knowledge is imparted of things that are not known. It is explicitly stated here, probably because man may not assume that the God-given knowledge and skills are the results of his own efforts and exertion. The concluding phrase مَا لَمْ يَعْلَمْ "what he did not know" has been added in order to make man realise that there was a time when he knew nothing, thus in [ 16:78] we came across أَخْرَ‌جَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا (And Allah has brought you forth from your mothers' wombs when you knew nothing...). This shows that knowledge is not an ingrained personal excellence of man. It is the gift of the Creator and the Master. [ Mazhari ]. Some scholars interpret the word 'man' to be referring to the Holy Prophet 'Adam (علیہ السلام) because he was the first man to whom knowledge was imparted, thus in [ 2:31] وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا (And He taught 'Adam the names, all of them...). And others say the reference is to the Final Messenger ﷺ whose knowledge embraces the knowledge of all the previous Prophets (علیہم السلام) .As stated earlier, these five verses of this Surah represent the very beginning of the revelation of the Qur'an. Verses [ 6-19] of the Surah are of much later date. We assert this on the following grounds: These verses were revealed in connection with an incident in which Abu Jahl prevented the Holy Prophet from offering salah. In the initial stages of revelation and Prophet-hood, the Holy Prophet ﷺ had no enemies in Makkah. All used to call him by the title of 'al-Amin' [ the honest or upright ]. They respected and loved him. Abu Jahl's enmity and opposition obviously started when the Holy Prophet ﷺ proclaimed his propagation openly, called the people towards Islam publicly, and performed the salah in the Sacred Mosque. Salah was prescribed on the Night of Ascent, (Mi` raj). Therefore, prevention from salah, referred to in these verses, may not be imagined before that time.

Taught man what he did not know.

The One Who taught man all what he did not know.

taught Man that he knew not.

taught man what he did not know!

Hath taught man that which he knew not.

Has taught man that which he knew not.

Taught man what he never knew.

taught man what he did not know.

He has taught man that which he knew not.

Teacheth man that which he knew not.

taught man what he did not know.

taught the human what he did not know.

Taught man that which he knew not.

He taught the human being what he did not know.

Taught man what he knew not.

AAallama alins<u>a</u>na m<u>a</u> lam yaAAlam

taught man what he did not know.

Taught man that which he knew not.

عَلَّمَ ٱلْإِنسَٰنَ مَا لَمْ يَعْلَمْ

He taught the human that which he did not know.

He taught the human that which he did not know.

And yet, but yet man is rebellious,

Yes indeed, man is surely rebellious.

No indeed; surely Man waxes insolent,

Nay, verily, man becomes grossly overweening

By no means: Verily man exorbitateth.

Nay! Verily, man does transgress all bounds (in disbelief and evil deed, etc.).

In fact, man oversteps all bounds.

Nay, surely man transgresses;

Nay! Verily, man does transgress.

Nay, but verily man is rebellious

Indeed man becomes rebellious

Indeed, surely the human is very insolent

No! [But] indeed, man transgresses

Despite this, the human being still tends to rebel

Nay! man is most surely inordinate,

Kall<u>a</u> inna alins<u>a</u>na laya<u>t</u>gh<u>a</u>

Yet man behaves arrogantly,

Nay, but man doth transgress all bounds,

كَلَّآ إِنَّ ٱلْإِنسَٰنَ لَيَطْغَىٰٓ

Truly, indeed, the transgressing human i.e. Abu Jahl, has crossed the limit in overstepping the limits of Allah.

Truly, indeed, the transgressing human i.e. Abu Jahl, has crossed the limit in overstepping the limits of Allah.

<p>Verses [ 6-7] كَلَّا إِنَّ الْإِنسَانَ لَيَطْغَىٰ أَن رَّ‌آهُ اسْتَغْنَىٰ (The fact is that man crosses the limits, because he deems himself to be free of need.) Although the verse immediately refers to a particular person, namely, Abu Jahl who insulted the Holy Prophet ﷺ ، the statement is general which draws man's attention to one of his weaknesses. So long as man is in need of others, he walks straight; but when he thinks that he does not need anyone, he tends towards transgression, and develops the tendency to wrong-doing, tyranny and oppression. This is generally the behavior of the affluent people, government officials, and people with abundant children and friends or servants. They become purse-proud and intoxicated with the leadership power they exercise on their groups. Abu Jahl was a typical example of this. He was one of the well-to-do and prosperous people of Makkah. All the members of his tribe and inhabitants of the city respected and obeyed him. He became arrogant and insulted the leader of all the Prophets - the noblest of creation. The next verse warns such arrogant people about the evil consequences of their behavior.</p>

Verses [ 6-7] كَلَّا إِنَّ الْإِنسَانَ لَيَطْغَىٰ أَن رَّ‌آهُ اسْتَغْنَىٰ (The fact is that man crosses the limits, because he deems himself to be free of need.) Although the verse immediately refers to a particular person, namely, Abu Jahl who insulted the Holy Prophet ﷺ ، the statement is general which draws man's attention to one of his weaknesses. So long as man is in need of others, he walks straight; but when he thinks that he does not need anyone, he tends towards transgression, and develops the tendency to wrong-doing, tyranny and oppression. This is generally the behavior of the affluent people, government officials, and people with abundant children and friends or servants. They become purse-proud and intoxicated with the leadership power they exercise on their groups. Abu Jahl was a typical example of this. He was one of the well-to-do and prosperous people of Makkah. All the members of his tribe and inhabitants of the city respected and obeyed him. He became arrogant and insulted the leader of all the Prophets - the noblest of creation. The next verse warns such arrogant people about the evil consequences of their behavior.

<h2 class="title">The Threat against Man's Transgression for the sake of Wealth</h2><p>Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying,</p><div class="text_uthmani arabic">إِنَّ إِلَى رَبِّكَ الرُّجْعَى </div><p>(Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.'</p><h2 class="title">Scolding of Abu Jahl and the Threat of seizing Him</h2><p>Then Allah says,</p><div class="text_uthmani arabic">أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى </div><p>(Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying,</p><div class="text_uthmani arabic">أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى </div><p>(Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or</p><div class="text_uthmani arabic">أَوْ أَمَرَ بِالتَّقْوَى </div><p>(Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says,</p><div class="text_uthmani arabic">أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى </div><p>(Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening,</p><div class="text_uthmani arabic">كَلاَّ لَئِن لَّمْ يَنتَهِ</div><p>(Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy,</p><div class="text_uthmani arabic">لَنَسْفَعاً بِالنَّاصِيَةِ</div><p>(We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says,</p><div class="text_uthmani arabic">نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ </div><p>(A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions.</p><div class="text_uthmani arabic">فَلْيَدْعُ نَادِيَهُ </div><p>(Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them.</p><div class="text_uthmani arabic">سَنَدْعُ الزَّبَانِيَةَ </div><p>(We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said,</p><div class="text_uthmani arabic">«لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة»</div><p>(If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed,</p><div class="text_uthmani arabic">فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ </div><p>(Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah said,</p><div class="text_uthmani arabic">«لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا»</div><p>(If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not:</p><div class="text_uthmani arabic">كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى </div><p>(Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith.</p><h2 class="title">Amusement for the Prophet</h2><p>Then Allah says,</p><div class="text_uthmani arabic">كَلاَّ لاَ تُطِعْهُ</div><p>(Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.'</p><div class="text_uthmani arabic">وَاسْجُدْ وَاقْتَرِب</div><p>(Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah said,</p><div class="text_uthmani arabic">«أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء»</div><p>(The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah used to prostrate when he recited</p><div class="text_uthmani arabic">إِذَا السَّمَآءُ انشَقَّتْ </div><p>(When the heaven is split asunder.) (84:1) and</p><div class="text_uthmani arabic">اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ </div><p>(Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.</p>

The Threat against Man's Transgression for the sake of WealthAllah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying,إِنَّ إِلَى رَبِّكَ الرُّجْعَى (Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.'Scolding of Abu Jahl and the Threat of seizing HimThen Allah says,أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى (Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying,أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى (Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, orأَوْ أَمَرَ بِالتَّقْوَى (Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says,أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى (Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening,كَلاَّ لَئِن لَّمْ يَنتَهِ(Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy,لَنَسْفَعاً بِالنَّاصِيَةِ(We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says,نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ (A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions.فَلْيَدْعُ نَادِيَهُ (Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them.سَنَدْعُ الزَّبَانِيَةَ (We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said,«لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة»(If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed,فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ (Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah said,«لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا»(If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not:كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى (Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith.Amusement for the ProphetThen Allah says,كَلاَّ لاَ تُطِعْهُ(Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.'وَاسْجُدْ وَاقْتَرِب(Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah said,«أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء»(The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah used to prostrate when he recitedإِذَا السَّمَآءُ انشَقَّتْ (When the heaven is split asunder.) (84:1) andاقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ (Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.

For he thinks he is sufficient in himself.

As he considers himself independent!

for he thinks himself self-sufficient.

whenever he believes himself to be self-sufficient:

As he bethinkest himself selfsufficient.

Because he considers himself self-sufficient.

When he considers himself exempt.

for he believes himself to be self-sufficient.

Because he considers himself self-sufficient.

That he thinketh himself independent!

when he considers himself without need.

that he sees himself sufficed.

Because he sees himself self-sufficient.

because he thinks that he is independent.

Because he sees himself free from want.

An ra<u>a</u>hu istaghn<u>a</u>

because he thinks himself self-sufficient:

In that he looketh upon himself as self-sufficient.

أَن رَّءَاهُ ٱسْتَغْنَىٰٓ

Just because he has seen him showing no need of the prestige and wealth he possesses.

Just because he has seen him showing no need of the prestige and wealth he possesses.

Surely your returning is to your Lord.

Indeed towards your Lord only is the return.

Surely unto thy Lord is the Returning.

for, behold, unto thy Sustainer all must return.

Verily Unto thy Lord is the return.

Surely! Unto your Lord is the return.

But to your Lord is the return.

Surely to your Lord is your return.

Surely, unto your Lord is the return.

Lo! unto thy Lord is the return.

Indeed to your Lord is the return.

Indeed, to your Lord is the returning.

Indeed, to your Lord is the return.

However, (all things) will return to your Lord.

Surely to your Lord is the return.

Inna il<u>a</u> rabbika a<b>l</b>rrujAA<u>a</u>

truly, all will return to your Lord.

Verily, to thy Lord is the return (of all).

إِنَّ إِلَىٰ رَبِّكَ ٱلرُّجْعَىٰٓ

O human! Indeed, to your Lord is the return on the Day of Judgement, where He will requite each person with what he deserves.

O human! Indeed, to your Lord is the return on the Day of Judgement, where He will requite each person with what he deserves.

<p>Verse [ 8] إِنَّ إِلَىٰ رَ‌بِّكَ الرُّ‌جْعَىٰ إِنَّ إِلَىٰ رَ‌بِّكَ الرُّ‌جْعَىٰ (Surely to your Lord is the Return.) The word rufa, like bushra, is the verbal noun of infinitive - meaning all will be returning to their Lord. The apparent meaning is 'returning to the Lord after death and giving account of good and bad deeds and seeing with their own eyes the evil consequences of arrogance.' The profounder meaning of the verse is that though man has been endowed with great natural powers and has been created in the best make, he errs grievously if he thinks that he can ignore Allah's help and guidance. He constantly stands in need of Divine assistance, because his capacities and capabilities - either as an individual or in his collective capacity - are at best limited. The proud and arrogant man is thus not self-sufficient. If he thinks deeply, he will find that he needs Allah for every movement and pause. If He has apparently not made any member of the human species in need of another, he is at least in need of Allah for all his needs. Thinking that human beings are not in need of one another is also a fallacy. Allah has made man a social being, and as such he cannot satisfy all his needs by himself. Allah has made the social system or network such that all human beings need one another to satisfy their needs some time or the other. Let us consider an example: A fresh morsel of food that goes into our mouth and we swallow it unreflecting, is the result of thousands of human beings and animals who worked hard for a long period of time. It is not possible for anyone to engage so many thousands of human beings in his service. The same applies to clothes and other needs which require the services of thousands of millions of humans and animals to prepare the needful things. None of them is his servant. Even if he hires them at a rate of wages to work for him, it would not be possible for him to pay them their wages or salary. This secret or mystery dawns upon man when he realizes that the system of preparing all his needs is set into motion by the consummate wisdom of the Creator of the universe. He inspired someone to become a farmer, He cast into another's mind to become a woodcutter or a carpenter, He kindled in someone else's mind to become a blacksmith, He stimulated others to be content with labouring or working for somebody else, He ignited in others the burning desire to be involved in commerce or business, trade or industry. In this way, Allah has set up a bazaar of human needs which no government, nor its legal system or an individual could ever set up. A careful thinking along this line must lead us to the natural corollary that إِنَّ إِلَىٰ رَ‌بِّكَ الرُّ‌جْعَىٰ (Surely to your Lord is the Return.", that is, we witness that ultimately all things are under Divine power and wisdom.</p>

Verse [ 8] إِنَّ إِلَىٰ رَ‌بِّكَ الرُّ‌جْعَىٰ إِنَّ إِلَىٰ رَ‌بِّكَ الرُّ‌جْعَىٰ (Surely to your Lord is the Return.) The word rufa, like bushra, is the verbal noun of infinitive - meaning all will be returning to their Lord. The apparent meaning is 'returning to the Lord after death and giving account of good and bad deeds and seeing with their own eyes the evil consequences of arrogance.' The profounder meaning of the verse is that though man has been endowed with great natural powers and has been created in the best make, he errs grievously if he thinks that he can ignore Allah's help and guidance. He constantly stands in need of Divine assistance, because his capacities and capabilities - either as an individual or in his collective capacity - are at best limited. The proud and arrogant man is thus not self-sufficient. If he thinks deeply, he will find that he needs Allah for every movement and pause. If He has apparently not made any member of the human species in need of another, he is at least in need of Allah for all his needs. Thinking that human beings are not in need of one another is also a fallacy. Allah has made man a social being, and as such he cannot satisfy all his needs by himself. Allah has made the social system or network such that all human beings need one another to satisfy their needs some time or the other. Let us consider an example: A fresh morsel of food that goes into our mouth and we swallow it unreflecting, is the result of thousands of human beings and animals who worked hard for a long period of time. It is not possible for anyone to engage so many thousands of human beings in his service. The same applies to clothes and other needs which require the services of thousands of millions of humans and animals to prepare the needful things. None of them is his servant. Even if he hires them at a rate of wages to work for him, it would not be possible for him to pay them their wages or salary. This secret or mystery dawns upon man when he realizes that the system of preparing all his needs is set into motion by the consummate wisdom of the Creator of the universe. He inspired someone to become a farmer, He cast into another's mind to become a woodcutter or a carpenter, He kindled in someone else's mind to become a blacksmith, He stimulated others to be content with labouring or working for somebody else, He ignited in others the burning desire to be involved in commerce or business, trade or industry. In this way, Allah has set up a bazaar of human needs which no government, nor its legal system or an individual could ever set up. A careful thinking along this line must lead us to the natural corollary that إِنَّ إِلَىٰ رَ‌بِّكَ الرُّ‌جْعَىٰ (Surely to your Lord is the Return.", that is, we witness that ultimately all things are under Divine power and wisdom.

Have you seen him who restrains

What is your opinion – regarding him who forbids –

What thinkest thou? He who forbids

HAST THOU ever considered him who tries to prevent

Bethinkest thou him who forbiddeth,

Have you (O Muhammad (Peace be upon him)) seen him (i.e. Abu Jahl) who prevents,

Have you seen him who prevents?

Did you see him who forbids

Have you seen him who prevents

Hast thou seen him who dissuadeth

Tell me, he who forbids

What do you think? Have you seen he who forbids

Have you seen the one who forbids

Have you seen the one who prohibits

Have you seen him who forbids

Araayta alla<u>th</u>ee yanh<u>a</u>

Have you seen one who prevents

Seest thou one who forbids-

أَرَءَيْتَ ٱلَّذِى يَنْهَىٰ

Have you seen anything more shocking than the matter of Abu Jahl, who prevented.

Have you seen anything more shocking than the matter of Abu Jahl, who prevented.

<p>Verses [ 9-10] أَرَ‌أَيْتَ الَّذِي يَنْهَىٰ عَبْدًا إِذَا صَلَّىٰ أَرَ‌أَيْتَ الَّذِي يَنْهَىٰ (Have you seen him who forbids a slave of Allah when he prays?) From here to the end of the Surah, the verses allude to an incident. When the Holy Prophet was enjoined to perform the salah, he started performing it at first privately, later in public in the Sacred Mosque. Abu Jahl stopped him from performing salah and threatened him that if he were to perform salah and prostrate, he would [ God forbid!] trample his neck. Verse [ 14] أَلَمْ يَعْلَم بِأَنَّ اللَّـهَ يَرَ‌ىٰ (Does he not know that Allah is watching?) is in response to the threat made by Abu Jahl, and the verse does not mention whom He is watching. It is of general application - He is watching the pious personality who is performing the salah, as well as the wretched, miserable person who is obstructing the performance of the salah. Here the statement merely asserts that Allah is watching everything and everyone. It does not specify what will happen at Resurrection, because the horrible, terrible and dreadful scenes of that are unimaginable.</p>

Verses [ 9-10] أَرَ‌أَيْتَ الَّذِي يَنْهَىٰ عَبْدًا إِذَا صَلَّىٰ أَرَ‌أَيْتَ الَّذِي يَنْهَىٰ (Have you seen him who forbids a slave of Allah when he prays?) From here to the end of the Surah, the verses allude to an incident. When the Holy Prophet was enjoined to perform the salah, he started performing it at first privately, later in public in the Sacred Mosque. Abu Jahl stopped him from performing salah and threatened him that if he were to perform salah and prostrate, he would [ God forbid!] trample his neck. Verse [ 14] أَلَمْ يَعْلَم بِأَنَّ اللَّـهَ يَرَ‌ىٰ (Does he not know that Allah is watching?) is in response to the threat made by Abu Jahl, and the verse does not mention whom He is watching. It is of general application - He is watching the pious personality who is performing the salah, as well as the wretched, miserable person who is obstructing the performance of the salah. Here the statement merely asserts that Allah is watching everything and everyone. It does not specify what will happen at Resurrection, because the horrible, terrible and dreadful scenes of that are unimaginable.

A votary when he turns to his devotions?

A bondman when he offers the prayer?

a servant when he prays --

a servant [of God] from praying?

A bondman of Ours when he prayeth *

A slave (Muhammad (Peace be upon him)) when he prays?

A servant when he prays?

a servant (of Allah) when he prays?

A servant when he prays

A slave when he prayeth?

a servant when he prays,

a worshiper when he prays.

A servant when he prays?

a servant of Ours from prayer?

A servant when he prays?

AAabdan i<u>tha</u> <u>s</u>all<u>a</u>

a worshipper from praying?

A votary when he (turns) to pray?

عَبْدًا إِذَا صَلَّىٰٓ

He prevented My servant Muhammad (peace be upon him) when he performed prayer near the Ka‘bah.

He prevented My servant Muhammad (peace be upon him) when he performed prayer near the Ka‘bah.

Have you thought, if he had been on guidance

What is your opinion – if he were upon guidance,

What thinkest thou? If he were upon guidance

Hast thou considered whether he is on the right way,

Bethinkest thou, if he is himself guided,

Tell me, if he (Muhammad (Peace be upon him)) is on the guidance (of Allah)?

Do you think he is upon guidance?

Did you consider: what if he is on the Right Way,

Have you seen if he is on the guidance

Hast thou seen if he relieth on the guidance (of Allah)

tell me, should he be on [true] guidance,

Have you seen if he was upon guidance

Have you seen if he is upon guidance

What will happen if the praying person is rightly guided

Have you considered if he were on the right way,

Araayta in k<u>a</u>na AAal<u>a</u> alhud<u>a</u>

Do you think he is rightly guided,

Seest thou if he is on (the road of) Guidance?-

أَرَءَيْتَ إِن كَانَ عَلَى ٱلْهُدَىٰٓ

What do you think will happen, if this person who has been prevented, is following guidance and foresight from his Lord?

What do you think will happen, if this person who has been prevented, is following guidance and foresight from his Lord?

Or had enjoined piety, (it would have been better)?

He would enjoin piety, so how good it would be!

or bade to godfearing --

or is concerned with God-consciousness?

Or he commandeth piety?

Or enjoins piety?

Or advocates righteousness?

and enjoins piety?

Or enjoins Taqwa

Or enjoineth piety?

or bid [others] to Godwariness,

or orders piety?

Or enjoins righteousness?

or if he commands others to maintain piety!?

Or enjoined guarding (against evil)?

Aw amara bi<b>al</b>ttaqw<u>a</u>

or enjoins true piety?

Or enjoins Righteousness?

أَوْ أَمَرَ بِٱلتَّقْوَىٰٓ

Or that he instructs the people to be mindful of Allah by fulfilling His commands and refrain from the things he has not allowed; can such a person be prevented?

Or that he instructs the people to be mindful of Allah by fulfilling His commands and refrain from the things he has not allowed; can such a person be prevented?

Have you thought that if he denies and turns away,

What is your opinion – if he denies and turns away, how wretched will be his state!

What thinkest thou? If he cries lies, and turns away -

Hast thou considered whether he may [not] be giving the lie to the truth and turning his back [upon it]?

Bethinkest thou, if he belieth and turneth away?

Tell me if he (the disbeliever, Abu Jahl) denies (the truth, i.e. this Quran), and turns away?

Do you see how he disbelieved and turned away?

Did you consider: what if he gives the lie (to the Truth) and turns away (from it)?

Have you seen if he denies and turns away

Hast thou seen if he denieth (Allah's guidance) and is froward?

tell me, should he call him a liar and turn away

What do you think? Have you seen if he belies and turns away,

Have you seen if he denies and turns away -

What will happen if the prohibiting rejects the Truth and turns away from it!?

Have you considered if he gives the lie to the truth and turns (his) back?

Araayta in ka<u>thth</u>aba watawall<u>a</u>

Do you see how he has denied the truth and turned away from it?

Seest thou if he denies (Truth) and turns away?

أَرَءَيْتَ إِن كَذَّبَ وَتَوَلَّىٰٓ

What do you think will happen if this preventer rejected whatever the Messenger brought and turned away from it? Does he not fear Allah?

What do you think will happen if this preventer rejected whatever the Messenger brought and turned away from it? Does he not fear Allah?

Does he not know that God sees?

Did he not realise that Allah is watching?

Did he not know that God sees?

Does he, then, not know that God sees [all]?

Knoweth he not that Allah beholdeth?

Knows he not that Allah does see (what he does)?

Does he not know that God sees?

Does he not know that Allah sees everything?

Knows he not that Allah sees

Is he then unaware that Allah seeth?

—does he not know that Allah sees [him]?

does he not know that Allah sees?

Does he not know that Allah sees?

Does he not realize that God sees him?

Does he not know that Allah does see?

Alam yaAAlam bianna All<u>a</u>ha yar<u>a</u>

Does he not know that God observes all things?

Knoweth he not that Allah doth see?

أَلَمْ يَعْلَم بِأَنَّ ٱللَّهَ يَرَىٰ

Does the preventer of this servant from prayer not know that Allah sees whatever he does, and that nothing is hidden from Him?

Does the preventer of this servant from prayer not know that Allah sees whatever he does, and that nothing is hidden from Him?

And yet indeed if he does not desist We shall drag him by the forelock,

Yes certainly, if he does not desist, We will seize him by the forelock.

No indeed; surely, if he gives not over, We shall seize him by the forelock,

Nay, if he desist not, We shall most surely drag him down upon his forehead

By no means! If he desist not We shall seize and deal him by the forelock -

Nay! If he (Abu Jahl) ceases not, We will catch him by the forelock,

No. If he does not desist, We will drag him by the forelock.

No indeed; if he does not desist, We shall drag him by the forelock;

Nay! If he ceases not, We will scorch his forehead --

Nay, but if he cease not We will seize him by the forelock -

No indeed! If he does not cease, We shall seize him by the forelock,

Indeed, if he does not desist, We will seize him by the forelock,

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

Let him know that if he does not desist, We shall certainly drag him by his forelocks,

Nay! if he desist not, We would certainly smite his forehead,

Kall<u>a</u> lain lam yantahi lanasfaAAan bi<b>al</b>nn<u>as</u>iya<b>ti</b>

Let him beware! If he does not desist, We will drag him by the forelock --

Let him beware! If he desist not, We will drag him by the forelock,-

كَلَّا لَئِن لَّمْ يَنتَهِ لَنَسْفَعًۢا بِٱلنَّاصِيَةِ

It is not as this ignorant person imagines; if he does not stop causing harm to My servant and rejecting him, I will definitely seize him and drag him violently by the top of his head, towards the hellfire.

It is not as this ignorant person imagines; if he does not stop causing harm to My servant and rejecting him, I will definitely seize him and drag him violently by the top of his head, towards the hellfire.

<p>Verse [ 15 - concluding part ] لَنَسْفَعًا بِالنَّاصِيَةِ (...We will certainly drag [ him ] by forelock.) The nasfa'an is derived from the infinitive safuun which means 'to seize and drag' and the word nasiyah means 'forelock', that is, the front part of a person's hair that falls forward over the forehead. When a person's forelock is seized, he becomes helpless in the hands of the seizer.</p>

Verse [ 15 - concluding part ] لَنَسْفَعًا بِالنَّاصِيَةِ (...We will certainly drag [ him ] by forelock.) The nasfa'an is derived from the infinitive safuun which means 'to seize and drag' and the word nasiyah means 'forelock', that is, the front part of a person's hair that falls forward over the forehead. When a person's forelock is seized, he becomes helpless in the hands of the seizer.

By the lying, the sinful forelock.

A forelock that lies, is sinful.

a lying, sinful forelock.

the lying, rebellious forehead! –

A forelock, lying, sinning.

A lying, sinful forelock!

A deceitful, sinful forelock.

by the lying forelock steeped in sin.

A lying, sinful forehead!

The lying, sinful forelock -

a lying, sinful forelock!

a lying, sinful forelock.

A lying, sinning forelock.

his lying sinful forelock.

A lying, sinful forehead.

N<u>as</u>iyatin k<u>ath</u>ibatin kh<u>at</u>ia<b>tin</b>

his lying, sinful forelock.

A lying, sinful forelock!

نَاصِيَةٍ كَٰذِبَةٍ خَاطِئَةٍ

The owner of that forehead is a liar in speech and erroneous in action.

The owner of that forehead is a liar in speech and erroneous in action.

So let him call his associates,

So let him now call his gang!

So let him call on his concourse!

and then let him summon [to his aid] the counsels of his own [spurious] wisdom,

Then, let him call his assembly,

Then, let him call upon his council (of helpers),

Let him call on his gang.

So let him summon his helpmates;

Then let him call upon his council.

Then let him call upon his henchmen!

Then let him call out his gang!

So, let him call upon his way!

Then let him call his associates;

Let him call on his associates for help

Then let him summon his council,

FalyadAAu n<u>a</u>diyah<b>u</b>

Then let him call his associates;

Then, let him call (for help) to his council (of comrades):

فَلْيَدْعُ نَادِيَهُۥ

So when he is seized by his forehead towards the hellfire, let him call out to his companions and associates asking for their help to save him from the punishment.

So when he is seized by his forehead towards the hellfire, let him call out to his companions and associates asking for their help to save him from the punishment.

We shall call the guards of Hell.

We will now call the guards!

We shall call on the guards of Hell.

[the while] We shall summon the forces of heavenly chastisement!

We also shall call the infernal guards.

We will call the guards of Hell (to deal with him)!

We will call the Guards.

We too shall summon the guards of Hell.

We will call out the guards of Hell!

We will call the guards of hell.

We [too] shall call the keepers of hell.

We, will call the Zabania (the harsh angels of Hell).

We will call the angels of Hell.

and We too will call the stern and angry keepers of hell.

We too would summon the braves of the army.

SanadAAu a<b>l</b>zzab<u>a</u>niya<b>ta</b>

We shall summon the guards of Hell.

We will call on the angels of punishment (to deal with him)!

سَنَدْعُ ٱلزَّبَانِيَةَ

I will call upon the gatekeepers of hell: the fierce angels who do not disobey My command when I command them, and do whatever they are commanded to do. It will then be seen which of the two parties are stronger and more capable.

I will call upon the gatekeepers of hell: the fierce angels who do not disobey My command when I command them, and do whatever they are commanded to do. It will then be seen which of the two parties are stronger and more capable.

Beware! Do not obey him, but bow in adoration and draw near (to your Lord).

Yes indeed; do not listen to him – and prostrate, and become close to Us. (Command of Prostration # 14)

No indeed; do thou not obey him, and bow thyself, and draw nigh.

Nay, pay thou no heed to him, but prostrate thyself [before God] and draw close [unto Him]!

By no means! Obey not thou him. Continue to adore, and continue to draw nigh.

Nay! (O Muhammad (Peace be upon him))! Do not obey him (Abu Jahl). Fall prostrate and draw near to Allah!

No, do not obey him; but kneel down, and come near.

No, not at all. Never obey him. But prostrate yourself and become nigh (to your Lord).

Nay! Do not obey him. Fall prostrate and draw near (to Allah)!

Nay, Obey not thou him. But prostrate thyself, and draw near (unto Allah).

No indeed! Do not obey him, but prostrate and draw near [to Allah]!

No, indeed; do not obey him! Prostrate and come nearer (to Allah).

No! Do not obey him. But prostrate and draw near [to Allah].

(Muhammad), never yield to him! Prostrate yourself and try to come closer to God.

Nay! obey him not, and make obeisance and draw nigh (to Allah).

Kall<u>a</u> l<u>a</u> tu<u>t</u>iAAhu wa<b>o</b>sjud wa<b>i</b>qtarib

No indeed! Do not obey him, but prostrate yourself and come closer to God.

Nay, heed him not: But bow down in adoration, and bring thyself the closer (to Allah)!

كَلَّا لَا تُطِعْهُ وَٱسْجُدْ وَٱقْتَرِب

It is not as this oppressor thinks: that he can cause any harm to you. So do not follow him in command or prohibition; rather, prostrate to Allah and draw closer to Him through acts of obedience, because that is how you can draw closer to Him.

It is not as this oppressor thinks: that he can cause any harm to you. So do not follow him in command or prohibition; rather, prostrate to Allah and draw closer to Him through acts of obedience, because that is how you can draw closer to Him.

<p>Verse [ 19] كَلَّا لَا تُطِعْهُ وَاسْجُدْ وَاقْتَرِ‌ب ۩ (No! never obey him, and bow down in sajdah { Prostration}, and come closer.) The Holy Prophet ﷺ is advised to ignore and disobey Abu Jahl when he stops him from praying. He is asked to be steadfast in prayer and prostration.</p><p>Acceptability of Supplication in the Posture of Prostration</p><p>It is recorded in Abu Dawud on the authority of Sayyidna Abu Hurairah ؓ that the Messenger of Allah ﷺ said: اقرب ما یکون العبد من ربّہٖ وھو ساجد فاکثروا الدعاء . (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications [ while prostrating ]) Another authentic Tradition states: فانّہ قمن ان یستجاب لکم (...because it is fitting and proper that supplications be accepted in the state of prostration.)</p><p>Ruling</p><p>It is valid to supplicate in the supererogatory (nafi) salah while prostrating. In certain narrations, special words of the supplications are recorded from the Holy Prophet ﷺ . It is better to recite those transmitted prayers of the Holy Prophet ﷺ . There is no proof or evidence of such supplications in the prostration of obligatory salah, because the obligatory salah needs to be short.</p><p>Ruling</p><p>A prostration is compulsory for one who recites this verse and listens to it. A narration of Sayyidna Abu Hurairah ؓ states that the Messenger of Allah ﷺ used to prostrate when he recited this verse. Allah knows best!</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah Al-` Alaq</p><p>Ends here</p>

Verse [ 19] كَلَّا لَا تُطِعْهُ وَاسْجُدْ وَاقْتَرِ‌ب ۩ (No! never obey him, and bow down in sajdah { Prostration}, and come closer.) The Holy Prophet ﷺ is advised to ignore and disobey Abu Jahl when he stops him from praying. He is asked to be steadfast in prayer and prostration.Acceptability of Supplication in the Posture of ProstrationIt is recorded in Abu Dawud on the authority of Sayyidna Abu Hurairah ؓ that the Messenger of Allah ﷺ said: اقرب ما یکون العبد من ربّہٖ وھو ساجد فاکثروا الدعاء . (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications [ while prostrating ]) Another authentic Tradition states: فانّہ قمن ان یستجاب لکم (...because it is fitting and proper that supplications be accepted in the state of prostration.)RulingIt is valid to supplicate in the supererogatory (nafi) salah while prostrating. In certain narrations, special words of the supplications are recorded from the Holy Prophet ﷺ . It is better to recite those transmitted prayers of the Holy Prophet ﷺ . There is no proof or evidence of such supplications in the prostration of obligatory salah, because the obligatory salah needs to be short.RulingA prostration is compulsory for one who recites this verse and listens to it. A narration of Sayyidna Abu Hurairah ؓ states that the Messenger of Allah ﷺ used to prostrate when he recited this verse. Allah knows best!Al-hamdulillahThe Commentary onSurah Al-` AlaqEnds here

TRULY WE REVEALED it on the Night of Determination.

We have indeed sent down the Qur’an in the Night of Destiny.

Behold, We sent it down on the Night of Power;

BEHOLD, from on high have We bestowed this [divine writ] on Night of Destiny.

Verily We! We have sent it down on the night of Power.

Verily! We have sent it (this Quran) down in the night of Al-Qadr (Decree)

We sent it down on the Night of Decree.

Behold, We revealed this (Qur'an) on the Night of Power.

Verily, We have sent it down in the Night of Al-Qadr.

Lo! We revealed it on the Night of Predestination.

Indeed We sent it down on the Night of Ordainment.

We sent this (the Holy Koran) down on the Night of Honor.

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

We revealed the Quran on the Night of Destiny.

Surely We revealed it on the grand night.

Inn<u>a</u> anzaln<u>a</u>hu fee laylati alqadr<b>i</b>

We sent it [Quran] down on the Night of Destiny.

We have indeed revealed this (Message) in the Night of Power:

بِّسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ إِنَّآ أَنزَلْنَٰهُ فِى لَيْلَةِ ٱلْقَدْرِ

Indeed, I revealed the Qur’ān at once to the heaven nearest to the world, just as I started off revealing it to Muhammad (peace be upon him), on the Night of Decree in the month of Ramadan.

Indeed, I revealed the Qur’ān at once to the heaven nearest to the world, just as I started off revealing it to Muhammad (peace be upon him), on the Night of Decree in the month of Ramadan.

<p>Occasion of Revelation</p><p>Ibn Abi Hatim has reported from Mujhid (as mursal hadith) that the Messenger of Allah ﷺ was told about a mujahid [ warrior in the cause of religion ] from amongst the Children of Israel who carried weapons of war on his shoulders for a thousand months during which time he never laid down his arms. The Companions were amazed when they heard this. On that occasion, this Surah was revealed which describes that worship in the Night of Qadr granted to this Ummah exceeds by more than a thousand months of jihad persistently fought by that warrior. According to another narration of Mujahid cited in Ibn Jarir, a worshipper from among the Children of Israel used to worship Allah the whole night, and as soon as the dawn broke, he would arm himself and fight the whole day. This continued consecutively for a thousand months. This Surah was thus revealed. This shows the superiority of the Ummah of the Holy Prophet `, and that the Night of Qadr is a special characteristic of this ummah. [ Mazhari ].</p><p>Meaning of The Night of Qadr</p><p>One meaning of the word Qadr is 'greatness, honour or dignity'. Zuhri and other scholars have assigned this meaning to it. The night is called the Night of Qadr because it is a night of greatness, honour, majesty and dignity. Abu Bakr Warraq has stated that this night is so called because a person becomes a man of honour and dignity on account of repentance, seeking pardon and righteous acts during this night, whilst prior to this he might have lacked honour and dignity on account of unrighteous life he might have led.</p><p>Another meaning of the word Qadr is 'predestination'. From this point of view, the night is so called because the destiny of individuals and nations that was decided in pre-eternity is assigned to the relevant angels who are appointed for cosmic planning. Every man's age, death, sustenance, rain and other things are measured out to the angels to be implemented for a complete year from one month of Ramadan to another. If an individual is destined to perform Hajj in the forthcoming year, it will be prescribed. According to Ibn ` Abbas ؓ ، there are four angels in charge of cosmic planning: [ 1] Israfil; [ 2] Mika'il; [ 3] ` Izra'il; and [ 4] Jibra'il 6.1</p><p>It is clearly stated in [ 44:3-5]</p><p>إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَ‌كَةٍ ۚ إِنَّا كُنَّا مُنذِرِ‌ينَ ﴿3﴾ فِيهَا يُفْرَ‌قُ كُلُّ أَمْرٍ‌ حَكِيمٍ ﴿4﴾ أَمْرً‌ا مِّنْ عِندِنَا ۚ إِنَّا كُنَّا مُرْ‌سِلِينَ ﴿5﴾</p><p>We have sent it down in a blessed night, (because) We had to warn (people). [ 3] In that (night), every wise thing is decided [ 4] through a command from Us. We were to send the Messenger [ 5].(44:3-5)</p><p>'Laylatun Mubarakah' or the 'blessed', according to overwhelming scholars of the Qur'an, refers to the Night of Qadr. The angels record and descend with whatever Allah has destined or decreed for the coming year. Some scholars hold that the 'blessed night' in 44: 3 refers to the fifteenth night of Sha'ban, that is, 'Laylatul Bara'ah ' or the 'Night of Immunity'. This view may be reconciled with the former one by holding that the initial Divine decrees are decided on the Night of Immunity, and the details are recorded and handed over to the relevant angels on the Night of Qadr. This is supported by a narration of Ibn ` Abbas which Baghawi has recorded on the authority of Abud-Duha which states that Allah decrees all cosmic matters on the Night of Immunity, but they are only handed over to the relevant angels on the Night of Qadr. [ Mazhari ].</p><p>Date of the Night of Qadr</p><p>It is explicitly stated in the Qur'an that the Night occurs in the blessed or auspicious month of Ramadan, but its exact date has not been disclosed. As a result, it is disputed and debated among scholars. There are about forty opinions recorded. Mazhari states that the most authentic opinion is that the Night of Qadr occurs in the last ten nights of Ramadan, but no specific date has been fixed. It could be any of the last ten odd nights which may alternate from year to year. According to authentic Traditions, it could be one of the following nights: 21, 23, 25, 27 and 29. Thus all the apparently conflicting Traditions relating to the odd nights are reconciled. All the Traditions pertaining to the date of the Night are authentic, and there is no need for any convoluted interpretation. Most eminent jurists - like Aba Qilabah, Imam Malik, Imam Ahmad Ibn Hanbal, Sufyan Thawri, Ishaq Ibn Rahwaih, Abu Thawr, Muzani, Ibn Khuzaymah and others - agree that the Night occurs in the last ten odd nights, alternating. Imam Shafi'i has two opinions. In one he sides with the majority, and in another he holds that the night is fixed and does not alternate. [ IbnKathir ].</p><p>Sayyidah ` A'ishah's ؓ عنہا narration is recorded in Sahih of Bukhari, according to which the Messenger of Allah ﷺ is reported to have said: تحرّوا لیلۃ القدر فی العشر الاواخر من رمضان "Look for the Night of Qadr in the last ten nights of Ramadan." Ibn ` Umar narrates, as recorded in Sahih Muslim, that the Messenger of Allah ﷺ said: فالطلبوھا فی الوتر منھا "Search for it in the last ten odd nights of Ramadan." [ Mazhari ].</p><p>The Value and Importance of the Night and a Special Du’ a for the Night</p><p>The greatest virtue of the Night is mentioned in the Surah itself, that is, the acts of worship performed in this single night is better than worship in one thousand months which amounts to eighty-three years and four months. The figure here and elsewhere in the Qur'an does not signify its precise number, but simply denotes a very large or high number. Allah alone knows how much more or better.</p><p>It is recorded in Bukhari and Muslim on the authority of Sayyidna Abu Hurairah ؓ that the Messenger of Allah ﷺ said: "He who spends the Night of Qadr in the worship of Allah, all his past sins will be forgiven." Sayyidna Ibn ` Abbas ؓ narrates that the Messenger of Allah ﷺ said: All the angels resident at the 'Lote Tree of the Uttermost Boundary' descend in the leadership of Sayyidna Jibra'il (علیہ السلام) and greet every believer, man or woman, except one who takes wine or eats pork." Another narration reports that anyone who is deprived of the good of the Night of Qadr is in fact deprived of all good. On the Night of Qadr some people experience and witness special anwar [ lights ]. However, it may be noted that this is not experienced or witnessed by all and sundry nor is it part of the blessings and reward of the Night. Therefore, people should not concern themselves about it.</p><p>Sayyidah ` A'ishah ؓ once asked the Messenger of Allah ﷺ what supplication she should make if she finds the Night. The Messenger of Allah ﷺ advised her to make the following supplication: اللَّھُمَّ اِنَّکَ عَفُوُّ تُحِبُّ العَفوَ فَاعفُ عَنِّی "0 Allah! Verily, You are the Oft-Pardoning, You love to pardon, so do pardon me." [ Qurtubi ].</p><p>Revelation of the Holy Qur’ an</p><p>Verse [ 1] إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْر‌ "We sent it [ the Qur'an ] down in the Night of Qadr."This verse makes explicit that the Holy Qur'an was revealed on the Night of Qadr. This could have one of two meanings: [ 1] the entire Holy Qur'an was revealed on this Night from the Preserved Tablet. Then Sayyidna Jibra'il (علیہ السلام) according to the exigency of circumstances, brought it down to the Messenger of Allah ﷺ piecemeal over a period of twenty-three years; and [ 2] it is related that the first revelation, consisting of the opening verses of Surah [ 96], took place in the month of Ramadan on the Night of Qadr, when the Messenger of Allah ﷺ was at his devotion in the cave of Hira'. The rest of the Qur'an was revealed little by little according to the need of different occasions.</p><p>All Heavenly Books were revealed in Ramadan</p><p>Sayyidna Abu Dhar Ghifari ؓ narrates that the Messenger of Allah ﷺ said: "Holy Prophet Ibrahim's (علیہ السلام) Scriptures were revealed on 3rd of Ramadan; Torah was revealed on 6th of Ramadan; Injil was revealed on 13th of Ramadan; Zabur was revealed on 18th of Ramadan; and the Holy Qur'an was revealed on 24th of Ramadan." [ Mazhari ].</p>

Occasion of RevelationIbn Abi Hatim has reported from Mujhid (as mursal hadith) that the Messenger of Allah ﷺ was told about a mujahid [ warrior in the cause of religion ] from amongst the Children of Israel who carried weapons of war on his shoulders for a thousand months during which time he never laid down his arms. The Companions were amazed when they heard this. On that occasion, this Surah was revealed which describes that worship in the Night of Qadr granted to this Ummah exceeds by more than a thousand months of jihad persistently fought by that warrior. According to another narration of Mujahid cited in Ibn Jarir, a worshipper from among the Children of Israel used to worship Allah the whole night, and as soon as the dawn broke, he would arm himself and fight the whole day. This continued consecutively for a thousand months. This Surah was thus revealed. This shows the superiority of the Ummah of the Holy Prophet `, and that the Night of Qadr is a special characteristic of this ummah. [ Mazhari ].Meaning of The Night of QadrOne meaning of the word Qadr is 'greatness, honour or dignity'. Zuhri and other scholars have assigned this meaning to it. The night is called the Night of Qadr because it is a night of greatness, honour, majesty and dignity. Abu Bakr Warraq has stated that this night is so called because a person becomes a man of honour and dignity on account of repentance, seeking pardon and righteous acts during this night, whilst prior to this he might have lacked honour and dignity on account of unrighteous life he might have led.Another meaning of the word Qadr is 'predestination'. From this point of view, the night is so called because the destiny of individuals and nations that was decided in pre-eternity is assigned to the relevant angels who are appointed for cosmic planning. Every man's age, death, sustenance, rain and other things are measured out to the angels to be implemented for a complete year from one month of Ramadan to another. If an individual is destined to perform Hajj in the forthcoming year, it will be prescribed. According to Ibn ` Abbas ؓ ، there are four angels in charge of cosmic planning: [ 1] Israfil; [ 2] Mika'il; [ 3] ` Izra'il; and [ 4] Jibra'il 6.1It is clearly stated in [ 44:3-5]إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَ‌كَةٍ ۚ إِنَّا كُنَّا مُنذِرِ‌ينَ ﴿3﴾ فِيهَا يُفْرَ‌قُ كُلُّ أَمْرٍ‌ حَكِيمٍ ﴿4﴾ أَمْرً‌ا مِّنْ عِندِنَا ۚ إِنَّا كُنَّا مُرْ‌سِلِينَ ﴿5﴾We have sent it down in a blessed night, (because) We had to warn (people). [ 3] In that (night), every wise thing is decided [ 4] through a command from Us. We were to send the Messenger [ 5].(44:3-5)'Laylatun Mubarakah' or the 'blessed', according to overwhelming scholars of the Qur'an, refers to the Night of Qadr. The angels record and descend with whatever Allah has destined or decreed for the coming year. Some scholars hold that the 'blessed night' in 44: 3 refers to the fifteenth night of Sha'ban, that is, 'Laylatul Bara'ah ' or the 'Night of Immunity'. This view may be reconciled with the former one by holding that the initial Divine decrees are decided on the Night of Immunity, and the details are recorded and handed over to the relevant angels on the Night of Qadr. This is supported by a narration of Ibn ` Abbas which Baghawi has recorded on the authority of Abud-Duha which states that Allah decrees all cosmic matters on the Night of Immunity, but they are only handed over to the relevant angels on the Night of Qadr. [ Mazhari ].Date of the Night of QadrIt is explicitly stated in the Qur'an that the Night occurs in the blessed or auspicious month of Ramadan, but its exact date has not been disclosed. As a result, it is disputed and debated among scholars. There are about forty opinions recorded. Mazhari states that the most authentic opinion is that the Night of Qadr occurs in the last ten nights of Ramadan, but no specific date has been fixed. It could be any of the last ten odd nights which may alternate from year to year. According to authentic Traditions, it could be one of the following nights: 21, 23, 25, 27 and 29. Thus all the apparently conflicting Traditions relating to the odd nights are reconciled. All the Traditions pertaining to the date of the Night are authentic, and there is no need for any convoluted interpretation. Most eminent jurists - like Aba Qilabah, Imam Malik, Imam Ahmad Ibn Hanbal, Sufyan Thawri, Ishaq Ibn Rahwaih, Abu Thawr, Muzani, Ibn Khuzaymah and others - agree that the Night occurs in the last ten odd nights, alternating. Imam Shafi'i has two opinions. In one he sides with the majority, and in another he holds that the night is fixed and does not alternate. [ IbnKathir ].Sayyidah ` A'ishah's ؓ عنہا narration is recorded in Sahih of Bukhari, according to which the Messenger of Allah ﷺ is reported to have said: تحرّوا لیلۃ القدر فی العشر الاواخر من رمضان "Look for the Night of Qadr in the last ten nights of Ramadan." Ibn ` Umar narrates, as recorded in Sahih Muslim, that the Messenger of Allah ﷺ said: فالطلبوھا فی الوتر منھا "Search for it in the last ten odd nights of Ramadan." [ Mazhari ].The Value and Importance of the Night and a Special Du’ a for the NightThe greatest virtue of the Night is mentioned in the Surah itself, that is, the acts of worship performed in this single night is better than worship in one thousand months which amounts to eighty-three years and four months. The figure here and elsewhere in the Qur'an does not signify its precise number, but simply denotes a very large or high number. Allah alone knows how much more or better.It is recorded in Bukhari and Muslim on the authority of Sayyidna Abu Hurairah ؓ that the Messenger of Allah ﷺ said: "He who spends the Night of Qadr in the worship of Allah, all his past sins will be forgiven." Sayyidna Ibn ` Abbas ؓ narrates that the Messenger of Allah ﷺ said: All the angels resident at the 'Lote Tree of the Uttermost Boundary' descend in the leadership of Sayyidna Jibra'il (علیہ السلام) and greet every believer, man or woman, except one who takes wine or eats pork." Another narration reports that anyone who is deprived of the good of the Night of Qadr is in fact deprived of all good. On the Night of Qadr some people experience and witness special anwar [ lights ]. However, it may be noted that this is not experienced or witnessed by all and sundry nor is it part of the blessings and reward of the Night. Therefore, people should not concern themselves about it.Sayyidah ` A'ishah ؓ once asked the Messenger of Allah ﷺ what supplication she should make if she finds the Night. The Messenger of Allah ﷺ advised her to make the following supplication: اللَّھُمَّ اِنَّکَ عَفُوُّ تُحِبُّ العَفوَ فَاعفُ عَنِّی "0 Allah! Verily, You are the Oft-Pardoning, You love to pardon, so do pardon me." [ Qurtubi ].Revelation of the Holy Qur’ anVerse [ 1] إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْر‌ "We sent it [ the Qur'an ] down in the Night of Qadr."This verse makes explicit that the Holy Qur'an was revealed on the Night of Qadr. This could have one of two meanings: [ 1] the entire Holy Qur'an was revealed on this Night from the Preserved Tablet. Then Sayyidna Jibra'il (علیہ السلام) according to the exigency of circumstances, brought it down to the Messenger of Allah ﷺ piecemeal over a period of twenty-three years; and [ 2] it is related that the first revelation, consisting of the opening verses of Surah [ 96], took place in the month of Ramadan on the Night of Qadr, when the Messenger of Allah ﷺ was at his devotion in the cave of Hira'. The rest of the Qur'an was revealed little by little according to the need of different occasions.All Heavenly Books were revealed in RamadanSayyidna Abu Dhar Ghifari ؓ narrates that the Messenger of Allah ﷺ said: "Holy Prophet Ibrahim's (علیہ السلام) Scriptures were revealed on 3rd of Ramadan; Torah was revealed on 6th of Ramadan; Injil was revealed on 13th of Ramadan; Zabur was revealed on 18th of Ramadan; and the Holy Qur'an was revealed on 24th of Ramadan." [ Mazhari ].

<h2 class="title">The Virtues of the Night of Al-Qadr (the Decree)</h2><p>Allah informs that He sent the Qur'an down during the Night of Al-Qadr, and it is a blessed night about which Allah says,</p><div class="text_uthmani arabic">إِنَّآ أَنزَلْنَـهُ فِى لَيْلَةٍ مُّبَـرَكَةٍ</div><p>(We sent it down on a blessed night.) (44:3) This is the Night of Al-Qadr and it occurs during the month of Ramadan. This is as Allah says,</p><div class="text_uthmani arabic">شَهْرُ رَمَضَانَ الَّذِى أُنزِلَ فِيهِ الْقُرْآنُ</div><p>(The month of Ramadan in which was revealed the Qur'an.) (2:185) Ibn `Abbas and others have said, "Allah sent the Qur'an down all at one time from the Preserved Tablet (Al-Lawh Al-Mahfuz) to the House of Might (Baytul-`Izzah), which is in the heaven of this world. Then it came down in parts to the Messenger of Allah based upon the incidents that occurred over a period of twenty-three years." Then Allah magnified the status of the Night of Al-Qadr, which He chose for the revelation of the Mighty Qur'an, by His saying,</p><div class="text_uthmani arabic">وَمَآ أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ - لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ </div><p>(And what will make you know what the Night of Al-Qadr is The Night of Al-Qadr is better than a thousand months.) Imam Ahmad recorded that Abu Hurayrah "When Ramadan would come, the Messenger of Allah would say,</p><div class="text_uthmani arabic">«قَدْ جَاءَكُمْ شَهْرُ رَمَضَانَ، شَهْرٌ مُبَارَكٌ، افْتَرَضَ اللهُ عَلَيْكُمْ صِيَامَهُ، تُفْتَحُ فِيهِ أَبْوَابُ الْجَنَّةِ، وَتُغْلَقُ فِيهِ أَبْوَابُ الْجَحِيمِ، وَتُغَلُّ فِيهِ الشَّيَاطِينُ، فِيهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ، مَنْ حُرِمَ خَيْرَهَا فَقَدْ حُرِم»</div><p>(Verily, the month of Ramadan has come to you all. It is a blessed month, which Allah has obligated you all to fast. During it the gates of Paradise are opened, the gates of Hell are closed and the devils are shackled. In it there is a night that is better than one thousand months. Whoever is deprived of its good, then he has truly been deprived.)" An-Nasa'i recorded this same Hadith. Aside from the fact that worship during the Night of Al-Qadr is equivalent to worship performed for a period of one thousand months, it is also confirmed in the Two Sahihs from Abu Hurayrah that the Messenger of Allah said,</p><div class="text_uthmani arabic">«مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِه»</div><p>(Whoever stands (in prayer) during the Night of Al-Qadr with faith and expecting reward (from Allah), he will be forgiven for his previous sins.)</p><h2 class="title">The Descent of the Angels and the Decree for Every Good during the Night of Al-Qadr</h2><p>Allah says,</p><div class="text_uthmani arabic">تَنَزَّلُ الْمَلَـئِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ </div><p>(Therein descend the angels and the Ruh by their Lord's permission with every matter.) meaning, the angels descend in abundance during the Night of Al-Qadr due to its abundant blessings. The angels descend with the descending of blessings and mercy, just as they descend when the Qur'an is recited, they surround the circles of Dhikr (remembrance of Allah) and they lower their wings with true respect for the student of knowledge. In reference to Ar-Ruh, it is said that here it means the angel Jibril. Therefore, the wording of the Ayah is a method of adding the name of the distinct object (in this case Jibril) separate from the general group (in this case the angels). Concerning Allah's statement,</p><div class="text_uthmani arabic">مِّن كُلِّ أَمْرٍ</div><p>(with every matter.) Mujahid said, "Peace concerning every matter." Sa`id bin Mansur said, `Isa bin Yunus told us that Al-A`mash narrated to them that Mujahid said concerning Allah's statement,</p><div class="text_uthmani arabic">سَلَـمٌ هِىَ</div><p>(There is peace) "It is security in which Shaytan cannot do any evil or any harm." Qatadah and others have said, "The matters are determined during it, and the times of death and provisions are measured out (i.e., decided) during it." Allah says,</p><div class="text_uthmani arabic">فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ </div><p>(Therein is decreed every matter of decree.) (44:4) Then Allah says,</p><div class="text_uthmani arabic">سَلَـمٌ هِىَ حَتَّى مَطْلَعِ الْفَجْرِ </div><p>(There is peace until the appearance of dawn.) Sa`id bin Mansur said, "Hushaym narrated to us on the authority of Abu Ishaq, who narrated that Ash-Sha`bi said concerning Allah's statement,</p><div class="text_uthmani arabic">تَنَزَّلُ الْمَلَـئِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ</div><div class="text_uthmani arabic"> - سَلَـمٌ هِىَ حَتَّى مَطْلَعِ الْفَجْرِ</div><p>(With every matter, there is a peace until the appearance of dawn.) `The angels giving the greetings of peace during the Night of Al-Qadr to the people in the Masjids until the coming of Fajr (dawn)."' Qatadah and Ibn Zayd both said concerning Allah's statement,</p><div class="text_uthmani arabic">سَلَـمٌ هِىَ</div><p>(There is peace.) "This means all of it is good and there is no evil in it until the coming of Fajr (dawn)."</p><h2 class="title">Specifying the Night of Decree and its Signs</h2><p>This is supported by what Imam Ahmad recorded from `Ubadah bin As-Samit that the Messenger of Allah said,</p><div class="text_uthmani arabic">«لَيْلَةُ الْقَدْرِ فِي الْعَشْرِ الْبَوَاقِي، مَنْ قَامَهُنَّ ابْتِغَاءَ حِسْبَتِهِنَّ فَإِنَّ اللهَ يَغْفِرُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ، وَهِيَ لَيْلَةُ وِتْرٍ: تِسْعٍ أَوْ سَبْعٍ أَوْ خَامِسَةٍ أَوْ ثَالِثَةٍ أَوْ آخِرِ لَيْلَة»</div><p>(The Night of Al-Qadr occurs during the last ten (nights). Whoever stands for them (in prayer) seeking their reward, then indeed Allah will forgive his previous sins and his latter sins. It is an odd night: the ninth, or the seventh, or the fifth, or the third or the last night (of Ramadan).) The Messenger of Allah also said,</p><div class="text_uthmani arabic">«إِنَّ أَمَارَةَ لَيْلَةِ الْقَدْرِ أَنَّهَا صَافِيَةٌ بَلْجَةٌ، كَأَنَّ فِيهَا قَمَرًا سَاطِعًا، سَاكِنَةٌ سَاجِيَةٌ، لَا بَرْدَ فِيهَا وَلَا حَرَّ، وَلَا يَحِلُّ لِكَوْكَبٍ يُرْمَى بِهِ فِيهَا حَتْى يُصْبِحَ، وَإِنَّ أَمَارَتَهَا أَنَّ الشَّمْسَ صَبِيحَتَهَا تَخْرُجُ مُسْتَوِيَةً لَيْسَ لَهَا شُعَاعٌ، مِثْلَ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَلَا يَحِلُّ لِلشَّيْطَانِ أَنْ يَخْرُجَ مَعَهَا يَوْمَئِذ»</div><p>(Verily, the sign of the Night of Al-Qadr is that it is pure and glowing as if there were a bright, tranquil, calm moon during it. It is not cold, nor is it hot, and no shooting star is permitted until morning. Its sign is that the sun appears on the morning following it smooth having no rays on it, just like the moon on a full moon night. Shaytan is not allowed to come out with it (the sun) on that day.) This chain of narration is good. In its text there is some oddities and in some of its wordings there are things that are objectionable. Abu Dawud mentioned a section in his Sunan that he titled, "Chapter: Clarification that the Night of Al-Qadr occurs during every Ramadan." Then he recorded that `Abdullah bin `Umar said, "The Messenger of Allah was asked about the Night of Al-Qadr while I was listening and he said,</p><div class="text_uthmani arabic">«هِيَ فِي كُلِّ رَمَضَان»</div><p>(It occurs during every Ramadan.)" The men of this chain of narration are all reliable, but Abu Dawud said that Shu`bah and Sufyan both narrated it from Ishaq and they both considered it to be a statement of the Companion (Ibn `Umar, and thus not the statement of the Prophet ). It has been reported that Abu Sa`id Al-Khudri said, "The Messenger of Allah performed I`tikaf during the first ten nights of Ramadan and we performed I`tikaf with him. Then Jibril came to him and said, `That which you are seeking is in front of you.' So the Prophet performed I`tikaf during the middle ten days of Ramadan and we also performed I`tikaf with him. Then Jibril came to him and said; `That which you are seeking is ahead of you.' So the Prophet stood up and gave a sermon on the morning of the twentieth of Ramadan and he said,</p><div class="text_uthmani arabic">«مَنْ كَانَ اعْتَكَفَ مَعِيَ فَلْيَرْجِعْ فَإِنِّي رَأَيْتُ لَيْلَةَ الْقَدْرِ، وَإِنِّي أُنْسِيتُهَا، وَإِنَّهَا فِي الْعَشْرِ الْأَوَاخِرِ فِي وِتْرٍ، وَإِنِّي رَأَيْتُ كَأَنِّي أَسْجُدُ فِي طِينٍ وَمَاء»</div><p>(Whoever performed I`tikaf with me, let him come back (for I`tikaf again), for verily I saw the Night of Al-Qadr, and I was caused to forget it, and indeed it is during the last ten (nights). It is during an odd night and I saw myself as if I were prostrating in mud and water.) The roof of the Masjid was made of dried palm-tree leaves and we did not see anything (i.e., clouds) in the sky. But then a patch of wind-driven clouds came and it rained. So the Prophet lead us in prayer until we saw the traces of mud and water on the forehead of the Messenger of Allah , which confirmed his dream." In one narration it adds that this occurred on the morning of the twenty-first night (meaning the next morning). They both (Al-Bukhari and Muslim) recorded it in the Two Sahihs. Ash-Shafi`i said, "This Hadith is the most authentic of what has been reported." It has also been said that it is on the twenty-third night due to a Hadith narrated from `Abdullah bin Unays in Sahih Muslim. It has also been said that it is on the twenty-fifth night due to what Al-Bukhari recorded from Ibn `Abbas that the Messenger of Allah said,</p><div class="text_uthmani arabic">«الْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى»</div><p>(Seek it in the last ten (nights) of Ramadan. In the ninth it still remains, in the seventh it still remains, in the fifth it still remains.) Many have explained this Hadith to refer to the odd nights, and this is the most apparent and most popular explanation. It has also been said that it occurs on the twenty-seventh night because of what Muslim recorded in his Sahih from Ubay bin Ka`b that the Messenger of Allah mentioned that it was on the twenty-seventh night. Imam Ahmad recorded from Zirr that he asked Ubayy bin Ka`b, "O Abu Al-Mundhir! Verily, your brother Ibn Mas`ud says whoever stands for prayer (at night) the entire year, will catch the Night of Al-Qadr." He (Ubayy) said, "May Allah have mercy upon him. Indeed he knows that it is during the month of Ramadan and that it is the twenty-seventh night." Then he swore by Allah. Zirr then said, "How do you know that" Ubayy replied, "By a sign or an indication that he (the Prophet ) informed us of. It rises that next day having no rays on it -- meaning the sun." Muslim has also recorded it. It has been said that it is the night of the twenty-ninth. Imam Ahmad bin Hanbal recorded from `Ubadah bin As-Samit that he asked the Messenger of Allah about the Night of Decree and he replied,</p><div class="text_uthmani arabic">«فِي رَمَضَانَ فَالْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ، فَإِنَّهَا فِي وِتْرٍ إِحْدَى وَعِشْرِينَ، أَوْ ثَلَاثٍ وَعِشْرِينَ، أَوْ خَمْسٍ وَعِشْرِينَ، أَوْ سَبْعٍ وَعِشْرِينَ، أَوْ تِسْعٍ وَعِشْرِينَ، أَوْ فِي آخِرِ لَيْلَة»</div><p>(Seek it in Ramadan in the last ten nights. For verily, it is during the odd nights, the twenty-first, or the twenty-third, or the twenty-fifth, or the twenty-seventh, or the twenty-ninth, or during the last night.) Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah said about the Night of Al-Qadr,</p><div class="text_uthmani arabic">«إِنَّهَا لَيْلَةُ سَابِعَةٍ أَوْ تَاسِعَةٍ وَعِشْرِينَ، وَإِنَّ الْمَلَائِكَةَ تِلْكَ اللَّيْلَةَ فِي الْأَرْضِ أَكْثَرُ مِنْ عَدَدِ الْحَصَى»</div><p>(Verily, it is during the twenty-seventh or the twenty-ninth night. And verily, the angels who are on the earth during that night are more numerous than the number of pebbles.) Ahmad was alone in recording this Hadith and there is nothing wrong with its chain of narration. At-Tirmidhi recorded from Abu Qilabah that he said, "The Night of Al-Qadr moves around (i.e., from year to year) throughout the last ten nights." This view that At-Tirmidhi mentions from Abu Qilabah has also been recorded by Malik, Ath-Thawri, Ahmad bin Hanbal, Ishaq bin Rahuyah, Abu Thawr, Al-Muzani, Abu Bakr bin Khuzaymah and others. It has also been related from Ash-Shafi`i, and Al-Qadi reported it from him, and this is most likely. And Allah knows best.</p><h2 class="title">Supplication during the Night of Decree</h2><p>It is recommended to supplicate often during all times, especially during the month of Ramadan, in the last ten nights, and during the odd nights of it even more so. It is recommended that one say the following supplication a lot: "O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me." This is due to what Imam Ahmad recorded from `A'ishah, that she said, "O Messenger of Allah! If I find the Night of Al-Qadr what should I say" He replied,</p><div class="text_uthmani arabic">«قُولِي: اللْهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي»</div><p>(Say: "O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me.") At-Tirmidhi, An-Nasa'i and Ibn Majah have all recorded this Hadith. At-Tirmidhi said, "This Hadith is Hasan Sahih." Al-Hakim recorded it in his Mustadrak (with a different chain of narration) and he said that it is authentic according to the criteria of the two Shaykhs (Al-Bukhari and Muslim). An-Nasa'i also recorded it. This is the end of the Tafsir of Surah Laylat Al-Qadr, and all praise and blessings are due to Allah.</p>

The Virtues of the Night of Al-Qadr (the Decree)Allah informs that He sent the Qur'an down during the Night of Al-Qadr, and it is a blessed night about which Allah says,إِنَّآ أَنزَلْنَـهُ فِى لَيْلَةٍ مُّبَـرَكَةٍ(We sent it down on a blessed night.) (44:3) This is the Night of Al-Qadr and it occurs during the month of Ramadan. This is as Allah says,شَهْرُ رَمَضَانَ الَّذِى أُنزِلَ فِيهِ الْقُرْآنُ(The month of Ramadan in which was revealed the Qur'an.) (2:185) Ibn `Abbas and others have said, "Allah sent the Qur'an down all at one time from the Preserved Tablet (Al-Lawh Al-Mahfuz) to the House of Might (Baytul-`Izzah), which is in the heaven of this world. Then it came down in parts to the Messenger of Allah based upon the incidents that occurred over a period of twenty-three years." Then Allah magnified the status of the Night of Al-Qadr, which He chose for the revelation of the Mighty Qur'an, by His saying,وَمَآ أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ - لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ (And what will make you know what the Night of Al-Qadr is The Night of Al-Qadr is better than a thousand months.) Imam Ahmad recorded that Abu Hurayrah "When Ramadan would come, the Messenger of Allah would say,«قَدْ جَاءَكُمْ شَهْرُ رَمَضَانَ، شَهْرٌ مُبَارَكٌ، افْتَرَضَ اللهُ عَلَيْكُمْ صِيَامَهُ، تُفْتَحُ فِيهِ أَبْوَابُ الْجَنَّةِ، وَتُغْلَقُ فِيهِ أَبْوَابُ الْجَحِيمِ، وَتُغَلُّ فِيهِ الشَّيَاطِينُ، فِيهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ، مَنْ حُرِمَ خَيْرَهَا فَقَدْ حُرِم»(Verily, the month of Ramadan has come to you all. It is a blessed month, which Allah has obligated you all to fast. During it the gates of Paradise are opened, the gates of Hell are closed and the devils are shackled. In it there is a night that is better than one thousand months. Whoever is deprived of its good, then he has truly been deprived.)" An-Nasa'i recorded this same Hadith. Aside from the fact that worship during the Night of Al-Qadr is equivalent to worship performed for a period of one thousand months, it is also confirmed in the Two Sahihs from Abu Hurayrah that the Messenger of Allah said,«مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِه»(Whoever stands (in prayer) during the Night of Al-Qadr with faith and expecting reward (from Allah), he will be forgiven for his previous sins.)The Descent of the Angels and the Decree for Every Good during the Night of Al-QadrAllah says,تَنَزَّلُ الْمَلَـئِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ (Therein descend the angels and the Ruh by their Lord's permission with every matter.) meaning, the angels descend in abundance during the Night of Al-Qadr due to its abundant blessings. The angels descend with the descending of blessings and mercy, just as they descend when the Qur'an is recited, they surround the circles of Dhikr (remembrance of Allah) and they lower their wings with true respect for the student of knowledge. In reference to Ar-Ruh, it is said that here it means the angel Jibril. Therefore, the wording of the Ayah is a method of adding the name of the distinct object (in this case Jibril) separate from the general group (in this case the angels). Concerning Allah's statement,مِّن كُلِّ أَمْرٍ(with every matter.) Mujahid said, "Peace concerning every matter." Sa`id bin Mansur said, `Isa bin Yunus told us that Al-A`mash narrated to them that Mujahid said concerning Allah's statement,سَلَـمٌ هِىَ(There is peace) "It is security in which Shaytan cannot do any evil or any harm." Qatadah and others have said, "The matters are determined during it, and the times of death and provisions are measured out (i.e., decided) during it." Allah says,فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ (Therein is decreed every matter of decree.) (44:4) Then Allah says,سَلَـمٌ هِىَ حَتَّى مَطْلَعِ الْفَجْرِ (There is peace until the appearance of dawn.) Sa`id bin Mansur said, "Hushaym narrated to us on the authority of Abu Ishaq, who narrated that Ash-Sha`bi said concerning Allah's statement,تَنَزَّلُ الْمَلَـئِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ - سَلَـمٌ هِىَ حَتَّى مَطْلَعِ الْفَجْرِ(With every matter, there is a peace until the appearance of dawn.) `The angels giving the greetings of peace during the Night of Al-Qadr to the people in the Masjids until the coming of Fajr (dawn)."' Qatadah and Ibn Zayd both said concerning Allah's statement,سَلَـمٌ هِىَ(There is peace.) "This means all of it is good and there is no evil in it until the coming of Fajr (dawn)."Specifying the Night of Decree and its SignsThis is supported by what Imam Ahmad recorded from `Ubadah bin As-Samit that the Messenger of Allah said,«لَيْلَةُ الْقَدْرِ فِي الْعَشْرِ الْبَوَاقِي، مَنْ قَامَهُنَّ ابْتِغَاءَ حِسْبَتِهِنَّ فَإِنَّ اللهَ يَغْفِرُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ، وَهِيَ لَيْلَةُ وِتْرٍ: تِسْعٍ أَوْ سَبْعٍ أَوْ خَامِسَةٍ أَوْ ثَالِثَةٍ أَوْ آخِرِ لَيْلَة»(The Night of Al-Qadr occurs during the last ten (nights). Whoever stands for them (in prayer) seeking their reward, then indeed Allah will forgive his previous sins and his latter sins. It is an odd night: the ninth, or the seventh, or the fifth, or the third or the last night (of Ramadan).) The Messenger of Allah also said,«إِنَّ أَمَارَةَ لَيْلَةِ الْقَدْرِ أَنَّهَا صَافِيَةٌ بَلْجَةٌ، كَأَنَّ فِيهَا قَمَرًا سَاطِعًا، سَاكِنَةٌ سَاجِيَةٌ، لَا بَرْدَ فِيهَا وَلَا حَرَّ، وَلَا يَحِلُّ لِكَوْكَبٍ يُرْمَى بِهِ فِيهَا حَتْى يُصْبِحَ، وَإِنَّ أَمَارَتَهَا أَنَّ الشَّمْسَ صَبِيحَتَهَا تَخْرُجُ مُسْتَوِيَةً لَيْسَ لَهَا شُعَاعٌ، مِثْلَ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَلَا يَحِلُّ لِلشَّيْطَانِ أَنْ يَخْرُجَ مَعَهَا يَوْمَئِذ»(Verily, the sign of the Night of Al-Qadr is that it is pure and glowing as if there were a bright, tranquil, calm moon during it. It is not cold, nor is it hot, and no shooting star is permitted until morning. Its sign is that the sun appears on the morning following it smooth having no rays on it, just like the moon on a full moon night. Shaytan is not allowed to come out with it (the sun) on that day.) This chain of narration is good. In its text there is some oddities and in some of its wordings there are things that are objectionable. Abu Dawud mentioned a section in his Sunan that he titled, "Chapter: Clarification that the Night of Al-Qadr occurs during every Ramadan." Then he recorded that `Abdullah bin `Umar said, "The Messenger of Allah was asked about the Night of Al-Qadr while I was listening and he said,«هِيَ فِي كُلِّ رَمَضَان»(It occurs during every Ramadan.)" The men of this chain of narration are all reliable, but Abu Dawud said that Shu`bah and Sufyan both narrated it from Ishaq and they both considered it to be a statement of the Companion (Ibn `Umar, and thus not the statement of the Prophet ). It has been reported that Abu Sa`id Al-Khudri said, "The Messenger of Allah performed I`tikaf during the first ten nights of Ramadan and we performed I`tikaf with him. Then Jibril came to him and said, `That which you are seeking is in front of you.' So the Prophet performed I`tikaf during the middle ten days of Ramadan and we also performed I`tikaf with him. Then Jibril came to him and said; `That which you are seeking is ahead of you.' So the Prophet stood up and gave a sermon on the morning of the twentieth of Ramadan and he said,«مَنْ كَانَ اعْتَكَفَ مَعِيَ فَلْيَرْجِعْ فَإِنِّي رَأَيْتُ لَيْلَةَ الْقَدْرِ، وَإِنِّي أُنْسِيتُهَا، وَإِنَّهَا فِي الْعَشْرِ الْأَوَاخِرِ فِي وِتْرٍ، وَإِنِّي رَأَيْتُ كَأَنِّي أَسْجُدُ فِي طِينٍ وَمَاء»(Whoever performed I`tikaf with me, let him come back (for I`tikaf again), for verily I saw the Night of Al-Qadr, and I was caused to forget it, and indeed it is during the last ten (nights). It is during an odd night and I saw myself as if I were prostrating in mud and water.) The roof of the Masjid was made of dried palm-tree leaves and we did not see anything (i.e., clouds) in the sky. But then a patch of wind-driven clouds came and it rained. So the Prophet lead us in prayer until we saw the traces of mud and water on the forehead of the Messenger of Allah , which confirmed his dream." In one narration it adds that this occurred on the morning of the twenty-first night (meaning the next morning). They both (Al-Bukhari and Muslim) recorded it in the Two Sahihs. Ash-Shafi`i said, "This Hadith is the most authentic of what has been reported." It has also been said that it is on the twenty-third night due to a Hadith narrated from `Abdullah bin Unays in Sahih Muslim. It has also been said that it is on the twenty-fifth night due to what Al-Bukhari recorded from Ibn `Abbas that the Messenger of Allah said,«الْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى»(Seek it in the last ten (nights) of Ramadan. In the ninth it still remains, in the seventh it still remains, in the fifth it still remains.) Many have explained this Hadith to refer to the odd nights, and this is the most apparent and most popular explanation. It has also been said that it occurs on the twenty-seventh night because of what Muslim recorded in his Sahih from Ubay bin Ka`b that the Messenger of Allah mentioned that it was on the twenty-seventh night. Imam Ahmad recorded from Zirr that he asked Ubayy bin Ka`b, "O Abu Al-Mundhir! Verily, your brother Ibn Mas`ud says whoever stands for prayer (at night) the entire year, will catch the Night of Al-Qadr." He (Ubayy) said, "May Allah have mercy upon him. Indeed he knows that it is during the month of Ramadan and that it is the twenty-seventh night." Then he swore by Allah. Zirr then said, "How do you know that" Ubayy replied, "By a sign or an indication that he (the Prophet ) informed us of. It rises that next day having no rays on it -- meaning the sun." Muslim has also recorded it. It has been said that it is the night of the twenty-ninth. Imam Ahmad bin Hanbal recorded from `Ubadah bin As-Samit that he asked the Messenger of Allah about the Night of Decree and he replied,«فِي رَمَضَانَ فَالْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ، فَإِنَّهَا فِي وِتْرٍ إِحْدَى وَعِشْرِينَ، أَوْ ثَلَاثٍ وَعِشْرِينَ، أَوْ خَمْسٍ وَعِشْرِينَ، أَوْ سَبْعٍ وَعِشْرِينَ، أَوْ تِسْعٍ وَعِشْرِينَ، أَوْ فِي آخِرِ لَيْلَة»(Seek it in Ramadan in the last ten nights. For verily, it is during the odd nights, the twenty-first, or the twenty-third, or the twenty-fifth, or the twenty-seventh, or the twenty-ninth, or during the last night.) Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah said about the Night of Al-Qadr,«إِنَّهَا لَيْلَةُ سَابِعَةٍ أَوْ تَاسِعَةٍ وَعِشْرِينَ، وَإِنَّ الْمَلَائِكَةَ تِلْكَ اللَّيْلَةَ فِي الْأَرْضِ أَكْثَرُ مِنْ عَدَدِ الْحَصَى»(Verily, it is during the twenty-seventh or the twenty-ninth night. And verily, the angels who are on the earth during that night are more numerous than the number of pebbles.) Ahmad was alone in recording this Hadith and there is nothing wrong with its chain of narration. At-Tirmidhi recorded from Abu Qilabah that he said, "The Night of Al-Qadr moves around (i.e., from year to year) throughout the last ten nights." This view that At-Tirmidhi mentions from Abu Qilabah has also been recorded by Malik, Ath-Thawri, Ahmad bin Hanbal, Ishaq bin Rahuyah, Abu Thawr, Al-Muzani, Abu Bakr bin Khuzaymah and others. It has also been related from Ash-Shafi`i, and Al-Qadi reported it from him, and this is most likely. And Allah knows best.Supplication during the Night of DecreeIt is recommended to supplicate often during all times, especially during the month of Ramadan, in the last ten nights, and during the odd nights of it even more so. It is recommended that one say the following supplication a lot: "O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me." This is due to what Imam Ahmad recorded from `A'ishah, that she said, "O Messenger of Allah! If I find the Night of Al-Qadr what should I say" He replied,«قُولِي: اللْهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي»(Say: "O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me.") At-Tirmidhi, An-Nasa'i and Ibn Majah have all recorded this Hadith. At-Tirmidhi said, "This Hadith is Hasan Sahih." Al-Hakim recorded it in his Mustadrak (with a different chain of narration) and he said that it is authentic according to the criteria of the two Shaykhs (Al-Bukhari and Muslim). An-Nasa'i also recorded it. This is the end of the Tafsir of Surah Laylat Al-Qadr, and all praise and blessings are due to Allah.

How will you know what the Night of Determination is?

And what have you understood, what the Night of Destiny is!

And what shall teach thee what is the Night of Power?

And what could make thee conceive what it is, that Night of Destiny?

And what shall make thee know that which the night of Power is?

And what will make you know what the night of Al-Qadr (Decree) is?

But what will convey to you what the Night of Decree is?

And what do you know what the Night of Power is?

And what will make you know what the Night of Al-Qadr is

Ah, what will convey unto thee what the Night of Power is!

And what will show you what is the Night of Ordainment?

What could let you know what the Night of Honor is!

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

Would that you knew what the Night of Destiny is!

And what will make you comprehend what the grand night

Wam<u>a</u> adr<u>a</u>ka m<u>a</u> laylatu alqadr<b>i</b>

And what will make you comprehend what the Night of Destiny is?

And what will explain to thee what the night of power is?

وَمَآ أَدْرَىٰكَ مَا لَيْلَةُ ٱلْقَدْرِ

O Prophet! Do you know what goodness and blessings lie in this night?

O Prophet! Do you know what goodness and blessings lie in this night?

Better is the Night of Determination than a thousand months.

The Night of Destiny is better than a thousand months.

The Night of Power is better than a thousand months;

The Night of Destiny is better than a thousand months:

The night of Power is better than a thousand months.

The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, (i.e. 83 years and 4 months).

The Night of Decree is better than a thousand months.

The Night of Power is better than a thousand months.

The Night of Al-Qadr is better than a thousand months.

The Night of Power is better than a thousand months.

The Night of Ordainment is better than a thousand months.

The Night of Honor is better than a thousand months,

The Night of Decree is better than a thousand months.

(Worship) on the Night of Destiny is better than (worship) for a thousand months.

The grand night is better than a thousand months.

Laylatu alqadri khayrun min alfi shahr<b>in</b>

The Night of Destiny is better than a thousand months;

The Night of Power is better than a thousand months.

لَيْلَةُ ٱلْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

This night is a night of great goodness; it is better than a thousand months for the one who stands in prayer during it, whilst having faith and hoping for reward.

This night is a night of great goodness; it is better than a thousand months for the one who stands in prayer during it, whilst having faith and hoping for reward.

On (this night) the angels and grace descend by the dispensation of their Lord, for settling all affairs.

In it descend the angels and Jibreel, by the command of their Lord – for all works.

in it the angels and the Spirit descend, by the leave of their Lord, upon every command.

in hosts descend in it the angels, bearing divine inspiration by their Sustainer's leave; from all [evil] that may happen

The angels and the spirit descend therein by the command of their Lord with His decrees for every affair.

Therein descend the angels and the Ruh [Jibrael (Gabriel)] by Allah's Permission with all Decrees,

In it descend the angels and the Spirit, by the leave of their Lord, with every command.

The angels along with the Spirit descend in it by the permission of their Lord with all kinds of decrees.

Therein descend the angels and the Ruh by their Lord's permission with every matter.

The angels and the Spirit descend therein, by the permission of their Lord, with all decrees.

In it the angels and the Spirit descend, by the leave of their Lord, with every command.

in it the angels and the Spirit (Gabriel) descend by the permission of their Lord upon every command.

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

On this Night, the angels and the spirit descend by the permission of their Lord with His decree (to determine everyone's destiny).

The angels and Jibreel descend in it by the permission of their Lord for every affair,

Tanazzalu almal<u>a</u>ikatu wa<b>al</b>rroo<u>h</u>u feeh<u>a</u> bii<u>th</u>ni rabbihim min kulli amr<b>in</b>

on that night, the angels and the Spirit come down by the permission of their Lord with His decrees for all matters;

Therein come down the angels and the Spirit by Allah's permission, on every errand:

تَنَزَّلُ ٱلْمَلَٰٓئِكَةُ وَٱلرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ

The angels and Gabriel (peace be upon him) descend during it with the permission of their Lord (may He be glorified), bringing every matter Allah has decreed to happen that year, whether it be sustenance, deaths, births or anything else He has decreed.

The angels and Gabriel (peace be upon him) descend during it with the permission of their Lord (may He be glorified), bringing every matter Allah has decreed to happen that year, whether it be sustenance, deaths, births or anything else He has decreed.

<p>Descent of the Angels and the Spirit with Divine Decrees</p><p>Verse [ 4] نَزَّلُ الْمَلَائِكَةُ وَالرُّ‌وحُ (The angels and the Spirit descend in it, with the leave of their Lord, along with every command.) 'Spirit' here refers to Jibra'il (علیہ السلام) .</p><p>Sayyidna Anas ؓ narrates that the Messenger of Allah ﷺ said: "When the Night of Qadr occurs, Jibra'il (علیہ السلام) descends on the earth with a huge throng of angels and all of them pray for every servant of Allah, man or woman, busy in salah or dhikr, to be blessed by Allah." [ Mazhari ]. In the phrase مِّن كُلِّ أَمْرٍ‌ (along with every command), the preposition min is used in the sense of 'with' as in [ 13:11] يَحْفَظُونَهُ مِنْ أَمْرِ‌ اللَّـهِ. The verse under comment means the angels bring down, during the Night of Qadr, the decree for everything destined to occur in the coming year. Some of the commentators, like Mujahid and others, say that the phrase مِّن كُلِّ أَمْرٍ‌min kulli amrin is syntactically related to salam, and the word Amr means 'everything'. Thus they interpret the statement to mean: 'The night is a security from every evil, harm and calamity.' [ Ibn Kathir ].</p>

Descent of the Angels and the Spirit with Divine DecreesVerse [ 4] نَزَّلُ الْمَلَائِكَةُ وَالرُّ‌وحُ (The angels and the Spirit descend in it, with the leave of their Lord, along with every command.) 'Spirit' here refers to Jibra'il (علیہ السلام) .Sayyidna Anas ؓ narrates that the Messenger of Allah ﷺ said: "When the Night of Qadr occurs, Jibra'il (علیہ السلام) descends on the earth with a huge throng of angels and all of them pray for every servant of Allah, man or woman, busy in salah or dhikr, to be blessed by Allah." [ Mazhari ]. In the phrase مِّن كُلِّ أَمْرٍ‌ (along with every command), the preposition min is used in the sense of 'with' as in [ 13:11] يَحْفَظُونَهُ مِنْ أَمْرِ‌ اللَّـهِ. The verse under comment means the angels bring down, during the Night of Qadr, the decree for everything destined to occur in the coming year. Some of the commentators, like Mujahid and others, say that the phrase مِّن كُلِّ أَمْرٍ‌min kulli amrin is syntactically related to salam, and the word Amr means 'everything'. Thus they interpret the statement to mean: 'The night is a security from every evil, harm and calamity.' [ Ibn Kathir ].

It is peace till the dawning of the day.

It is peace until the rising of dawn.

Peace it is, till the rising of dawn.

does it make secure, until the rise of dawn.

It is all peace, until the rising of the dawn.

Peace! (All that night, there is Peace and Goodness from Allah to His believing slaves) until the appearance of dawn.

Peace it is; until the rise of dawn.

All peace is that night until the rise of dawn.

There is peace until the appearance of dawn.

(The night is) Peace until the rising of the dawn.

It is peaceful until the rising of the dawn.

Peace it is, till the break of dawn.

Peace it is until the emergence of dawn.

This Night is all peace until the break of dawn.

Peace! it is till the break of the morning.

Sal<u>a</u>mun hiya <u>h</u>att<u>a</u> ma<u>t</u>laAAi alfajr<b>i</b>

it is all peace till the break of dawn.

Peace!... This until the rise of morn!

سَلَٰمٌ هِىَ حَتَّىٰ مَطْلَعِ ٱلْفَجْرِ

This whole blessed night contains goodness, right from its beginning until its end, with the breaking of dawn.

This whole blessed night contains goodness, right from its beginning until its end, with the breaking of dawn.

<p>Verse [ 5] سَلَامٌ (Peace it is till the rising of dawn.) The word Salam [ peace ] stands for a complete sentence meaning 'it is all peace, equanimity and complete goodness, having no evil in it.' [ Qurtubi ]. Some scholars treat the word Salamun as a sentence qualifying مِّن كُلِّ أَمْرٍ min kulli amrin, meaning 'the angels come with every such matter which is good and peace'. [ Mazhari ].</p><p>هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ‌ The concluding expression of the verse means the blessings of the Night of Qadr are not restricted to any particular part of the night. They start descending at the fall of night and continue till the break of dawn.</p><p>Special Note</p><p>According to the verse 'The Night of Power is better than a thousand months' which equals eighty-three years and four months. Obviously, each year will contain a laylatul Qadr which will be better than a thousand months. As a result, the Night of Qadr will recur ad infinitum, that is, repeat or continue without an end. For this reason, some of the commentators say the expression 'more than a thousand months' does not include nights of Qadr. Thus this should not pose any problem. [ Ibn Kathir on the authority of Mujahid ].</p><p>On account of geographical positions, the time will vary from place to place. As a result, the Night of Qadr will not occur in all the regions of the world simultaneously. This is not a problem because people of each location should calculate and consecrate the night and receive its blessings according to their geographical position. Allah, the Pure and Exalted, knows best.</p><p>Ruling</p><p>If anyone performs the ` Isha' and Fajr salahs in congregation, he will receive the blessings and reward of the Night of Qadr. The more one performs acts of worship in this night, the more he shall receive its blessings. It is recorded in Sahih of Muslim that Sayyidna ` Uthman ؓ narrates that the Messenger of Allah ﷺ said: "If a person performs his ` Isha' salah in congregation, he will attain the blessings of spending half the night in devotion; and if he performs Fajr salah in congregation, he will attain the blessings of spending the entire night in devotion."</p><p>Al-Hamdulillah</p><p>The Commentary on</p><p>Surah Al-Qadr</p><p>Ends here</p>

Verse [ 5] سَلَامٌ (Peace it is till the rising of dawn.) The word Salam [ peace ] stands for a complete sentence meaning 'it is all peace, equanimity and complete goodness, having no evil in it.' [ Qurtubi ]. Some scholars treat the word Salamun as a sentence qualifying مِّن كُلِّ أَمْرٍ min kulli amrin, meaning 'the angels come with every such matter which is good and peace'. [ Mazhari ].هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ‌ The concluding expression of the verse means the blessings of the Night of Qadr are not restricted to any particular part of the night. They start descending at the fall of night and continue till the break of dawn.Special NoteAccording to the verse 'The Night of Power is better than a thousand months' which equals eighty-three years and four months. Obviously, each year will contain a laylatul Qadr which will be better than a thousand months. As a result, the Night of Qadr will recur ad infinitum, that is, repeat or continue without an end. For this reason, some of the commentators say the expression 'more than a thousand months' does not include nights of Qadr. Thus this should not pose any problem. [ Ibn Kathir on the authority of Mujahid ].On account of geographical positions, the time will vary from place to place. As a result, the Night of Qadr will not occur in all the regions of the world simultaneously. This is not a problem because people of each location should calculate and consecrate the night and receive its blessings according to their geographical position. Allah, the Pure and Exalted, knows best.RulingIf anyone performs the ` Isha' and Fajr salahs in congregation, he will receive the blessings and reward of the Night of Qadr. The more one performs acts of worship in this night, the more he shall receive its blessings. It is recorded in Sahih of Muslim that Sayyidna ` Uthman ؓ narrates that the Messenger of Allah ﷺ said: "If a person performs his ` Isha' salah in congregation, he will attain the blessings of spending half the night in devotion; and if he performs Fajr salah in congregation, he will attain the blessings of spending the entire night in devotion."Al-HamdulillahThe Commentary onSurah Al-QadrEnds here

THOSE AMONG THE people of the Book who disbelieve, and the idolaters, would not have been freed (from false beliefs) until the clear proof came to them --

The disbelieving People of the Book(s) and the polytheists would not have left their religion until the clear proof came to them.

The unbelievers of the People of the Book and the idolaters would never leave off; till the Clear Sign came to them,

IT IS NOT [conceivable] that such as are bent on denying the truth - [be they] from among the followers of earlier revelation or from among those who ascribe divinity to aught beside God should ever be abandoned [by Him] ere there comes unto them the [full] evidence of the truth:

Those who disbelieved from among the People of the Book and the associaters could not break off, until there had come Unto them the evidence.

Those who disbelieve from among the people of the Scripture (Jews and Christians) and among Al-Mushrikun, were not going to leave (their disbelief) until there came to them clear evidence.

Those who disbelieved among the People of the Scripture, and the Polytheists, were not apart, until the Clear Evidence came to them.

Those who disbelieved – be they from the People of the Book or from those who associated others with Allah in His Divinity – will not desist from unbelief until the Clear Proof should come to them;

Those who disbelieve from among the People of the Scripture and the idolators, were not going to leave until there came to them the Bayyinah.

Those who disbelieve among the People of the Scripture and the idolaters could not have left off (erring) till the clear proof came unto them,

The faithless from among the People of the Book and the polytheists were not set apart [from the community of the faithful] until the proof had come to them:

The unbelievers among the People of the Book and the idolaters would never desist until the Clear Proof came to them.

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

The disbelievers among the People of the Book and the pagans disbelieved (in Islam) only after receiving divine testimony:

Those who disbelieved from among the followers of the Book and the polytheists could not have separated (from the faithful) until there had come to them the clear evidence:

Lam yakuni alla<u>th</u>eena kafaroo min ahli alkit<u>a</u>bi wa<b>a</b>lmushrikeena munfakkeena <u>h</u>att<u>a</u> tatiyahumu albayyina<b>tu</b>

The deniers of truth from among the People of the Book and the polytheists would not desist from disbelief until they received clear evidence --

Those who reject (Truth), among the People of the Book and among the Polytheists, were not going to depart (from their ways) until there should come to them Clear Evidence,-

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ لَمْ يَكُنِ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ وَٱلْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ ٱلْبَيِّنَةُ

Those who disbelieved, from the Jews, the Christians and the idolaters, are not going to break their consensus and agreement on disbelief, until a clear proof and manifest evidence comes to them.

Those who disbelieved, from the Jews, the Christians and the idolaters, are not going to break their consensus and agreement on disbelief, until a clear proof and manifest evidence comes to them.

<p>Situation of the People of the Book and of the Pagan Arabs before the advent of the Final Messenger of Allah ﷺ</p><p>Verse [ 1] draws attention to the situation of the world before the advent of the Messenger of Allah ﷺ : The entire world was sunk deeply in the darkness of ignorance, superstition, corruption, disbelief and paganism. When the whole world was so benighted, the infinite grace, mercy and wisdom of the Lord of the worlds bubbled up to dispel the darkness, to cure the obnoxious diseases and to dissipate the universally prevailing calamities. The moral and spiritual maladies were acute, excruciating, serious and severe. As a result, there was a need for an effective, expert and a competent healer who would be able to cure them. Such a healer was raised in the person of the Final Messenger of Allah ﷺ ، who is described as al-Bayyinah 'The Clear Proof. The healer came with a Book. Now follows some of the important characteristics of the Holy Qur'an.</p>

Situation of the People of the Book and of the Pagan Arabs before the advent of the Final Messenger of Allah ﷺVerse [ 1] draws attention to the situation of the world before the advent of the Messenger of Allah ﷺ : The entire world was sunk deeply in the darkness of ignorance, superstition, corruption, disbelief and paganism. When the whole world was so benighted, the infinite grace, mercy and wisdom of the Lord of the worlds bubbled up to dispel the darkness, to cure the obnoxious diseases and to dissipate the universally prevailing calamities. The moral and spiritual maladies were acute, excruciating, serious and severe. As a result, there was a need for an effective, expert and a competent healer who would be able to cure them. Such a healer was raised in the person of the Final Messenger of Allah ﷺ ، who is described as al-Bayyinah 'The Clear Proof. The healer came with a Book. Now follows some of the important characteristics of the Holy Qur'an.

<h2 class="title">Which was revealed in Madina</h2><h2 class="title">The Messenger of Allah recited this Surah to Ubayy</h2><p>Imam Ahmad recorded from Anas bin Malik that the Messenger of Allah said to Ubayy bin Ka`b,</p><div class="text_uthmani arabic">«إِنَّ اللهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ»</div><div class="text_uthmani arabic">لَمْ يَكُنِ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ</div><p>(Verily, Allah has commanded me to recite to you (Those who disbelieve from among the People of the Scripture.)) Ubayy said, "He (Allah) mentioned me by name to you" The Prophet replied,</p><div class="text_uthmani arabic">«نَعَم»</div><p>(Yes.) So he (Ubayy) cried. Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i all recorded this Hadith from Shu`bah.</p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ</div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">Mentioning the Situation of the Disbelievers among the People of the Scripture and the Idolators</h2><p>As for the People of the Scripture, they are the Jews and the Christians, and the idolators are the worshippers of idols and fire among the Arabs and the non-Arabs. Mujahid said, they are not going</p><div class="text_uthmani arabic">مُنفَكِّينَ</div><p>(to leave) "Meaning, they will not be finished until the truth becomes clear to them." Qatadah also said the same thing.</p><div class="text_uthmani arabic">حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ</div><p>(until there came to them the Bayyinah.) meaning, this Qur'an. This is why Allah says,</p><div class="text_uthmani arabic">لَمْ يَكُنِ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ </div><p>(Those who disbelieve from among the People of the Scripture and idolators, were not going to leave until there came to them the Bayyinah.) Then He explains what the Bayyinah is by His saying,</p><div class="text_uthmani arabic">رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفاً مُّطَهَّرَةً </div><p>(A Messenger from Allah, reciting purified pages.) meaning, Muhammad and the Magnificent Qur'an he recites, which is written down among the most high gathering in purified pages. This is similar to Allah's statement,</p><div class="text_uthmani arabic">فَى صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِى سَفَرَةٍ - كِرَامٍ بَرَرَةٍ </div><p>(In Records held in honor. Exalted, purified, in the hands of scribes (angels). Honorable and obedient.) (80:13-16) Then Allah says,</p><div class="text_uthmani arabic">فِيهَا كُتُبٌ قَيِّمَةٌ </div><p>(Wherein are upright Books.) Ibn Jarir said, "Meaning in the purified pages are Books from Allah that are upright, just and straight. They have no mistakes in them because they are from Allah, the Mighty and Majestic."</p><h2 class="title">The Differing only occurred after the Knowledge came</h2><p>Allah says,</p><div class="text_uthmani arabic">وَمَا تَفَرَّقَ الَّذِينَ أُوتُواْ الْكِتَـبَ إِلاَّ مِن بَعْدِ مَا جَآءَتْهُمُ الْبَيِّنَةُ </div><p>(And the People of the Scripture differed not until after there came to them the Bayyinah.) This is similar to Allah's statement,</p><div class="text_uthmani arabic">وَلاَ تَكُونُواْ كَالَّذِينَ تَفَرَّقُواْ وَاخْتَلَفُواْ مِن بَعْدِ مَا جَآءَهُمُ الْبَيِّنَـتُ وَأُوْلَـئِكَ لَهُمْ عَذَابٌ عَظِيمٌ </div><p>(And be not as those who divided and differed among themselves after the Bayyinat came to them. It is they for whom there is an awful torment.) (3:105) This refers to the people of those divinely revealed Scriptures that were sent down to the nations that were before us. After Allah established the proofs and evidences against them, they divided and differed concerning that which Allah had intended in their Scriptures, and they had many differences. This is like what has been reported in a Hadith that has many routes of transmission,</p><div class="text_uthmani arabic">«إِنَّ الْيَهُودَ اخْتَلَفُوا عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً، وَإِنَّ النَّصَارَى اخْتَلَفُوا عَلى ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً، وَسَتَفْتَرِقُ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً، كُلُّهَا فِي النَّارِ إِلَّا وَاحِدَة»</div><p>(Verily, the Jews differed until they became seventy-one sects. And verily, the Christians differed until they became seventy-two sects. And this Ummah will divide into seventy-three sects, and all of them will be in the Fire except one.) They said, "Who are they, O Messenger of Allah" He replied,</p><div class="text_uthmani arabic">«مَا أَنَا عَلَيْهِ وَأَصْحَابِي»</div><p>((Those who are upon) what I and my Companions are upon.)</p><h2 class="title">The Command of Allah was merely that They make their Religion solely for Him</h2><p>Allah says,</p><div class="text_uthmani arabic">وَمَآ أُمِرُواْ إِلاَّ لِيَعْبُدُواْ اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ</div><p>(And they were commanded not, but that they should worship Allah, making religion purely for Him alone,) This is similar to Allah's statement,</p><div class="text_uthmani arabic">وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ </div><p>(And We did not send any Messenger before you but We revealed to him: La ilaha illa Ana.) (21:25) Thus, Allah says,</p><div class="text_uthmani arabic">حُنَفَآءَ</div><p>(Hunafa') meaning, avoiding Shirk and being truly devout to Tawhid. This is like Allah's statement,</p><div class="text_uthmani arabic">وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ</div><p>(And Verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid the Taghut (false deities).") (16:36) A discussion of the word Hanif has already been mentioned previously and in Surat Al-An`am, so there is no need to repeat it here.</p><div class="text_uthmani arabic">وَيُقِيمُواْ الصَّلَوةَ</div><p>(and perform Salah) And this is the best of the physical forms of worship.</p><div class="text_uthmani arabic">وَيُؤْتُواْ الزَّكَوةَ</div><p>(and give Zakah,) This is doing good to the poor and the needy.</p><div class="text_uthmani arabic">وَذَلِكَ دِينُ القَيِّمَةِ</div><p>(and that is the right religion.) meaning, the upright and just religion, or the nation that is straight and balanced.</p>

Which was revealed in MadinaThe Messenger of Allah recited this Surah to UbayyImam Ahmad recorded from Anas bin Malik that the Messenger of Allah said to Ubayy bin Ka`b,«إِنَّ اللهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ»لَمْ يَكُنِ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ(Verily, Allah has commanded me to recite to you (Those who disbelieve from among the People of the Scripture.)) Ubayy said, "He (Allah) mentioned me by name to you" The Prophet replied,«نَعَم»(Yes.) So he (Ubayy) cried. Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i all recorded this Hadith from Shu`bah.بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِIn the Name of Allah, the Most Gracious, the Most Merciful.Mentioning the Situation of the Disbelievers among the People of the Scripture and the IdolatorsAs for the People of the Scripture, they are the Jews and the Christians, and the idolators are the worshippers of idols and fire among the Arabs and the non-Arabs. Mujahid said, they are not goingمُنفَكِّينَ(to leave) "Meaning, they will not be finished until the truth becomes clear to them." Qatadah also said the same thing.حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ(until there came to them the Bayyinah.) meaning, this Qur'an. This is why Allah says,لَمْ يَكُنِ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ (Those who disbelieve from among the People of the Scripture and idolators, were not going to leave until there came to them the Bayyinah.) Then He explains what the Bayyinah is by His saying,رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفاً مُّطَهَّرَةً (A Messenger from Allah, reciting purified pages.) meaning, Muhammad and the Magnificent Qur'an he recites, which is written down among the most high gathering in purified pages. This is similar to Allah's statement,فَى صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِى سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (In Records held in honor. Exalted, purified, in the hands of scribes (angels). Honorable and obedient.) (80:13-16) Then Allah says,فِيهَا كُتُبٌ قَيِّمَةٌ (Wherein are upright Books.) Ibn Jarir said, "Meaning in the purified pages are Books from Allah that are upright, just and straight. They have no mistakes in them because they are from Allah, the Mighty and Majestic."The Differing only occurred after the Knowledge cameAllah says,وَمَا تَفَرَّقَ الَّذِينَ أُوتُواْ الْكِتَـبَ إِلاَّ مِن بَعْدِ مَا جَآءَتْهُمُ الْبَيِّنَةُ (And the People of the Scripture differed not until after there came to them the Bayyinah.) This is similar to Allah's statement,وَلاَ تَكُونُواْ كَالَّذِينَ تَفَرَّقُواْ وَاخْتَلَفُواْ مِن بَعْدِ مَا جَآءَهُمُ الْبَيِّنَـتُ وَأُوْلَـئِكَ لَهُمْ عَذَابٌ عَظِيمٌ (And be not as those who divided and differed among themselves after the Bayyinat came to them. It is they for whom there is an awful torment.) (3:105) This refers to the people of those divinely revealed Scriptures that were sent down to the nations that were before us. After Allah established the proofs and evidences against them, they divided and differed concerning that which Allah had intended in their Scriptures, and they had many differences. This is like what has been reported in a Hadith that has many routes of transmission,«إِنَّ الْيَهُودَ اخْتَلَفُوا عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً، وَإِنَّ النَّصَارَى اخْتَلَفُوا عَلى ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً، وَسَتَفْتَرِقُ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً، كُلُّهَا فِي النَّارِ إِلَّا وَاحِدَة»(Verily, the Jews differed until they became seventy-one sects. And verily, the Christians differed until they became seventy-two sects. And this Ummah will divide into seventy-three sects, and all of them will be in the Fire except one.) They said, "Who are they, O Messenger of Allah" He replied,«مَا أَنَا عَلَيْهِ وَأَصْحَابِي»((Those who are upon) what I and my Companions are upon.)The Command of Allah was merely that They make their Religion solely for HimAllah says,وَمَآ أُمِرُواْ إِلاَّ لِيَعْبُدُواْ اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ(And they were commanded not, but that they should worship Allah, making religion purely for Him alone,) This is similar to Allah's statement,وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ (And We did not send any Messenger before you but We revealed to him: La ilaha illa Ana.) (21:25) Thus, Allah says,حُنَفَآءَ(Hunafa') meaning, avoiding Shirk and being truly devout to Tawhid. This is like Allah's statement,وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ(And Verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid the Taghut (false deities).") (16:36) A discussion of the word Hanif has already been mentioned previously and in Surat Al-An`am, so there is no need to repeat it here.وَيُقِيمُواْ الصَّلَوةَ(and perform Salah) And this is the best of the physical forms of worship.وَيُؤْتُواْ الزَّكَوةَ(and give Zakah,) This is doing good to the poor and the needy.وَذَلِكَ دِينُ القَيِّمَةِ(and that is the right religion.) meaning, the upright and just religion, or the nation that is straight and balanced.

An Apostle from God, reading out hallowed pages

(The clear proof is) the Noble Messenger from Allah, who reads the pure pages.

a Messenger from God, reciting pages purified,

an apostle from God, conveying [unto them] revelations blest with purity,

An apostle from Allah rehearsing Writs cleansed.

A Messenger (Muhammad (Peace be upon him)) from Allah, reciting (the Quran) purified pages [purified from Al-Batil (falsehood, etc.)].

A messenger from God reciting purified scripts.

a Messenger from Allah, reciting from Purified Scrolls;

A Messenger from Allah reciting purified pages.

A messenger from Allah, reading purified pages

an apostle from Allah reciting impeccable scriptures,

A Messenger from Allah reciting Purified Pages

A Messenger from Allah, reciting purified scriptures

a Messenger (Muhammad) from God, reciting to them parts of the purified,

An apostle from Allah, reciting pure pages,

Rasoolun mina All<u>a</u>hi yatloo <u>s</u>u<u>h</u>ufan mu<u>t</u>ahhara<b>tan</b>

a messenger from God, reciting to them pure scriptures,

An messenger from Allah, rehearsing scriptures kept pure and holy:

رَسُولٌ مِّنَ ٱللَّهِ يَتْلُوا۟ صُحُفًا مُّطَهَّرَةً

This clear proof and manifest evidence is a Messenger from Allah whom He has sent, and who recites pure scriptures, only the purest of beings may touch them.

This clear proof and manifest evidence is a Messenger from Allah whom He has sent, and who recites pure scriptures, only the purest of beings may touch them.

<p>Verses [ 2-3] يَتْلُو صُحُفًا مُّطَهَّرَ‌ةً فِيهَا كُتُبٌ قَيِّمَةٌ (a messenger from Allah who recites the purified scrolls containing [ right and ] straight writings. - 98:2, 3) The verb yatlu is derived from the infinitive tilawah, meaning 'to read out or to recite'. However, not every reading or reciting is tilawah, but only the one that is very closely followed according to the teacher's instruction. Probably, this is the reason why the word tilawah is specifically used, in common idiom, for 'the recitation of the noble Qur'an'. The word suhuf is the plural of sahifah and it refers to 'a leaf or a page of a book or some leaves of paper on which something is written'. The word kutub is the plural of kitab and it may mean: [ 1] a leaf or page of a book or some leaves of paper on which something is written. From this point of view, the words kutub and suhuf are synonyms; or [ 2] now and then the word kitab [ pl. kutub ] is used in the sense of a 'writ ' as in [ 8:68] لَّوْلَا كِتَابٌ مِّنَ اللَّـهِ سَبَقَ "Had there not been a writ from Allah which came earlier..." the word kitab is used in the sense of a 'writ'. In this context, the second sense seems to fit in more appropriately because if it is taken in the first sense, the words kutub and suhuf, being synonyms, the prepositional phrase fiha is rendered meaningless. The pronoun -ha in the phrase refers to suhuf, and the two statements would mean: 'reciting purified written pages in which are true written pages'. This is not in keeping with the lofty rules and principles of Qur'anic eloquence.</p><p>The word مُطَھَّرَۃً mutahharatan [ purified ] is an adjective qualifying the noun suhuf [ pages/scrolls ]. According to Ibn ` Abbas ؓ ، the Scriptures are completely free from all possible flaws, forgeries, doubt, hypocrisy and deviations. The word qayyimah is used in the sense of 'straight', and is the adjective of the noun kutub, and it means its laws, ordinances and injunctions are upright, straight, just and balanced. It could also mean 'lasting and permanent'. In this instance, the phrase would signify that the Divine injunctions of the Holy Qur'an will last permanently till the Day of Judgment. The verse thus purports to say that the sending of the Holy Prophet Muhammad ﷺ [ as the Clear Proof ] was essential to the transformation of the people of earlier revelations and the pagans who had ended up in disbelief and could not have departed from their erring ways without the help of his ﷺ Prophetic mission. His mission was to recite the pure scrolls to them which contained clear Divine injunctions. Initially he did not recite from the Scriptures but from his memory, but the sense here is that he recited to them a discourse that was later written and preserved in scrolls. The Qur'an [ as the Clear Proof ] is the compendium of all that is good, lasting and immutable teachings.</p>

Verses [ 2-3] يَتْلُو صُحُفًا مُّطَهَّرَ‌ةً فِيهَا كُتُبٌ قَيِّمَةٌ (a messenger from Allah who recites the purified scrolls containing [ right and ] straight writings. - 98:2, 3) The verb yatlu is derived from the infinitive tilawah, meaning 'to read out or to recite'. However, not every reading or reciting is tilawah, but only the one that is very closely followed according to the teacher's instruction. Probably, this is the reason why the word tilawah is specifically used, in common idiom, for 'the recitation of the noble Qur'an'. The word suhuf is the plural of sahifah and it refers to 'a leaf or a page of a book or some leaves of paper on which something is written'. The word kutub is the plural of kitab and it may mean: [ 1] a leaf or page of a book or some leaves of paper on which something is written. From this point of view, the words kutub and suhuf are synonyms; or [ 2] now and then the word kitab [ pl. kutub ] is used in the sense of a 'writ ' as in [ 8:68] لَّوْلَا كِتَابٌ مِّنَ اللَّـهِ سَبَقَ "Had there not been a writ from Allah which came earlier..." the word kitab is used in the sense of a 'writ'. In this context, the second sense seems to fit in more appropriately because if it is taken in the first sense, the words kutub and suhuf, being synonyms, the prepositional phrase fiha is rendered meaningless. The pronoun -ha in the phrase refers to suhuf, and the two statements would mean: 'reciting purified written pages in which are true written pages'. This is not in keeping with the lofty rules and principles of Qur'anic eloquence.The word مُطَھَّرَۃً mutahharatan [ purified ] is an adjective qualifying the noun suhuf [ pages/scrolls ]. According to Ibn ` Abbas ؓ ، the Scriptures are completely free from all possible flaws, forgeries, doubt, hypocrisy and deviations. The word qayyimah is used in the sense of 'straight', and is the adjective of the noun kutub, and it means its laws, ordinances and injunctions are upright, straight, just and balanced. It could also mean 'lasting and permanent'. In this instance, the phrase would signify that the Divine injunctions of the Holy Qur'an will last permanently till the Day of Judgment. The verse thus purports to say that the sending of the Holy Prophet Muhammad ﷺ [ as the Clear Proof ] was essential to the transformation of the people of earlier revelations and the pagans who had ended up in disbelief and could not have departed from their erring ways without the help of his ﷺ Prophetic mission. His mission was to recite the pure scrolls to them which contained clear Divine injunctions. Initially he did not recite from the Scriptures but from his memory, but the sense here is that he recited to them a discourse that was later written and preserved in scrolls. The Qur'an [ as the Clear Proof ] is the compendium of all that is good, lasting and immutable teachings.

Containing firm decrees.

In which are written proper affairs.

therein true Books.

wherein there are ordinances of ever-true soundness and clarity.

Wherein are discourses eternal.

Containing correct and straight laws from Allah.

In them are valuable writings.

in writings wherein are scriptures, absolutely true and unerring.

Wherein are upright Books.

Containing correct scriptures.

wherein are upright writings.

in which there are valuable Books.

Within which are correct writings.

holy Book which contain eternal laws of guidance.

Wherein are all the right ordinances.

Feeh<u>a</u> kutubun qayyima<b>tun</b>

containing upright precepts.

Wherein are laws (or decrees) right and straight.

فِيهَا كُتُبٌ قَيِّمَةٌ

In those scriptures is true information and fair rulings, which guide the people towards that in which lies their righteousness and decency.

In those scriptures is true information and fair rulings, which guide the people towards that in which lies their righteousness and decency.

The people of the Book were not divided among themselves till after the clear proof had come to them.

Nor did the People of the Book(s) get divided until after the clear proof came to them.

And they scattered not, those that were given the Book, excepting after the Clear Sign came to them.

Now those who have been vouchsafed revelation aforetime did break up their unity [of faith] after such an evidence of the truth had come to them.

And those who are vouchsafed the Book divided not save after there had come Unto them the evidence.

And the people of the Scripture (Jews and Christians) differed not until after there came to them clear evidence. (i.e. Prophet Muhammad (Peace be upon him) and whatever was revealed to him).

Those who were given the Scripture did not splinter, except after the Clear Evidence came to them.

Nor did those to whom the Book had been given split up until after the Proof (of the Right Way) had come to them.

And the People of the Scripture differed not until after there came to them the Bayyinah.

Nor were the People of the Scripture divided until after the clear proof came unto them.

Those who were given the Book did not divide except after the proof had come to them.

Those to whom the Book was given did not divide themselves until the Clear Proof came to them.

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

Nor did the People of the Book disagreed among themselves until after receiving the ancient divine testaments.

And those who were given the Book did not become divided except after clear evidence had come to them.

Wam<u>a</u> tafarraqa alla<u>th</u>eena ootoo alkit<u>a</u>ba ill<u>a</u> min baAAdi m<u>a</u> j<u>a</u>athumu albayyina<b>tu</b>

Those who were given the Book did not become divided except after clear evidence was given to them.

Nor did the People of the Book make schisms, until after there came to them Clear Evidence.

وَمَا تَفَرَّقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ إِلَّا مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَةُ

The Jews who were given the Torah and the Christians who were given the Gospel, did not disagree except after Allah sent His Prophet to them. There were some who became Muslims, and others who persisted in their disbelief despite knowing of the truth of their Prophet.

The Jews who were given the Torah and the Christians who were given the Gospel, did not disagree except after Allah sent His Prophet to them. There were some who became Muslims, and others who persisted in their disbelief despite knowing of the truth of their Prophet.

<p>Verse [ 4] وَمَا تَفَرَّ‌قَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ (And those who were given the Book did not disagree but after the Clear Proof came to them.) The verb tafarraqa here means 'to deny, reject or differ and disagree'. The verse means to say that the People of the Book had eagerly awaited the advent of a great Holy Prophet ﷺ about whom clear prophecies were found in their Scriptures, clear description of the Holy Prophet ﷺ was given, in that the Qur'an would descend upon him and it would be compulsory for them to obey and follow him, but when he appeared in fact, then instead of accepting him, they rejected him. The Qur'an points out that there was a complete agreement among the Jews and the Christians that the Final Messenger t will make his appearance, as in [ 2:89] وَكَانُوا مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُ‌وا "...while earlier, they used to seek help against those who disbelieved..." That is, the Torah had in several places foretold the coming of the Holy Prophet ﷺ . In fact, the Jews themselves used to tell the pagan Arabs that a new Prophet was soon to come who will vanquish them, and the Jews claimed that they would be with him, so they would be victorious. Further in [ 2:89] the Qur'an states فَلَمَّا جَاءَهُم مَّا عَرَ‌فُوا كَفَرُ‌وا بِهِ "...yet when there came to them that they did identify, they denied it... ". The phrase 'that they did identify' could refer to the 'Final Messenger' ﷺ or the 'new Divine Book [ the Qur'an ] ' or the 'religion of Truth'. The same theme runs through the verse under comment: Many people accepted the new Prophet ﷺ ، the new Book and the new religion in terms of the prophecies made in their revealed Scriptures, but a large number, especially the Christians, rejected them. It is a strange phenomenon that before his advent they believed in him without a single dissenting voice, but when he appeared as the Clear Proof, dissention arose and a large number rejected him while a small number believed in him.</p><p>Since this phenomenon was restricted to the People of the Book, it did not include the pagans, unlike verse [ 1] which includes the pagans also. Allah knows best!</p>

Verse [ 4] وَمَا تَفَرَّ‌قَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ (And those who were given the Book did not disagree but after the Clear Proof came to them.) The verb tafarraqa here means 'to deny, reject or differ and disagree'. The verse means to say that the People of the Book had eagerly awaited the advent of a great Holy Prophet ﷺ about whom clear prophecies were found in their Scriptures, clear description of the Holy Prophet ﷺ was given, in that the Qur'an would descend upon him and it would be compulsory for them to obey and follow him, but when he appeared in fact, then instead of accepting him, they rejected him. The Qur'an points out that there was a complete agreement among the Jews and the Christians that the Final Messenger t will make his appearance, as in [ 2:89] وَكَانُوا مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُ‌وا "...while earlier, they used to seek help against those who disbelieved..." That is, the Torah had in several places foretold the coming of the Holy Prophet ﷺ . In fact, the Jews themselves used to tell the pagan Arabs that a new Prophet was soon to come who will vanquish them, and the Jews claimed that they would be with him, so they would be victorious. Further in [ 2:89] the Qur'an states فَلَمَّا جَاءَهُم مَّا عَرَ‌فُوا كَفَرُ‌وا بِهِ "...yet when there came to them that they did identify, they denied it... ". The phrase 'that they did identify' could refer to the 'Final Messenger' ﷺ or the 'new Divine Book [ the Qur'an ] ' or the 'religion of Truth'. The same theme runs through the verse under comment: Many people accepted the new Prophet ﷺ ، the new Book and the new religion in terms of the prophecies made in their revealed Scriptures, but a large number, especially the Christians, rejected them. It is a strange phenomenon that before his advent they believed in him without a single dissenting voice, but when he appeared as the Clear Proof, dissention arose and a large number rejected him while a small number believed in him.Since this phenomenon was restricted to the People of the Book, it did not include the pagans, unlike verse [ 1] which includes the pagans also. Allah knows best!

They were commanded only to serve God with all-exclusive faith in Him, to be upright, and to fulfil their devotional obligations, and to give zakat; for this is the even way.

And they were ordered only to worship Allah, believing purely in Him – devoted solely (to Him), and to establish the prayer and to pay the obligatory charity – and this is the straight religion.

They were commanded only to serve God, making the religion His sincerely, men of pure faith, and to perform the prayer, and pay the alms -- that is the religion of the True.

And withal, they were not enjoined aught but that they should worship God, sincere in their faith in Him alone, turning away from all that is false; and that they should be constant in prayer; and that they should spend in charity: for this is a moral law endowed with ever-true soundness and clarity.

And they were commanded not but that they should worship Allah, keeping religion pure for him, as upright men, and that they should establish prayer and give the poor-rate, And that is the right religion.

And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat: and that is the right religion.

They were commanded only to worship God, devoting their faith to Him alone, and to practice regular prayer, and to give alms. That is the upright religion.

Yet all that they had been commanded was that they serve Allah, with utter sincerity, devoting themselves exclusively to Him, and that they establish Prayer and pay Zakah. That is the Right Faith.

And they were commanded not, but that they should worship Allah, making religion purely for Him alone, Hunafa', and that they perform Salah and give Zakah, and that is the right religion.

And they are ordered naught else than to serve Allah, keeping religion pure for Him, as men by nature upright, and to establish worship and to pay the poor-due. That is true religion.

Though they were not commanded except to worship Allah, dedicating their faith to Him as men of pure faith, and to maintain the prayer and pay the zakat. That is the upright religion.

Yet they were ordered to worship Allah alone, making the Religion His sincerely, upright, and to establish their prayers and to pay the obligatory charity. That is indeed the Religion of Straightness.

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

They were only commanded to worship God, be uprightly devoted to His religion, steadfast in prayer and pay the zakat. This is truly the eternal religion.

And they were not enjoined anything except that they should serve Allah, being sincere to Him in obedience, upright, and keep up prayer and pay the poor-rate, and that is the right religion.

Wam<u>a</u> omiroo ill<u>a</u> liyaAAbudoo All<u>a</u>ha mukhli<u>s</u>eena lahu a<b>l</b>ddeena <u>h</u>unaf<u>a</u>a wayuqeemoo a<b>l</b><u>ss</u>al<u>a</u>ta wayutoo a<b>l</b>zzak<u>a</u>ta wa<u>tha</u>lika deenu alqayyima<b>ti</b>

They were commanded only to worship God, offering Him sincere devotion, to be sincere in their faith, to pray regularly; and to give alms, for that is the right religion.

And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to practise regular charity; and that is the Religion Right and Straight.

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

The criminality and stubbornness of the Jews and the Christians is evident, in that they have not been commanded in this Qur’ān, except to do those very things they have been commanded to do in both their books, i.e. worshipping Allah alone, refraining from ascribing partners to Him, establishing prayer and giving in Zakat. So whatever they have been commanded to do, is actually the straight religion in which there is no deviance.

The criminality and stubbornness of the Jews and the Christians is evident, in that they have not been commanded in this Qur’ān, except to do those very things they have been commanded to do in both their books, i.e. worshipping Allah alone, refraining from ascribing partners to Him, establishing prayer and giving in Zakat. So whatever they have been commanded to do, is actually the straight religion in which there is no deviance.

<p>Verse [ 5] وَذَٰلِكَ دِينُ الْقَيِّمَةِ (And that is the way of the straight religion.) The word qayyimah [ the straight ] is apparently the qualifier of the noun kutub [ Books ] which occurred earlier. Some treat the adjective as qualifying the noun millah [ religion ]. The verse purports to say that Allah commanded the People of the former Scriptures that they should render full and sincere obedience to Divine commandments, that is, to worship Allah alone. They should also establish the regular prayers and pay the obligatory alms. Then the Qur'an reminds them that this is not their distinctive feature exclusively. All former religions that are upright and received Books from Allah have the same features. This is the true religion of all the Prophets (علیہم السلام) that they preached to their respective people. It would appear that the phrase hutubun qayyimah [(right and) straight writings ], contextually, refers to the Qur'anic ordinances and injunctions. From this point of view, the verse would signify that the ordinances and injunctions of the Shari` ah of the Holy Prophet Muhammad ﷺ are exactly the same as those that were given to them in their revealed Scriptures. They were not divergent so that they could find a pretext to oppose.</p>

Verse [ 5] وَذَٰلِكَ دِينُ الْقَيِّمَةِ (And that is the way of the straight religion.) The word qayyimah [ the straight ] is apparently the qualifier of the noun kutub [ Books ] which occurred earlier. Some treat the adjective as qualifying the noun millah [ religion ]. The verse purports to say that Allah commanded the People of the former Scriptures that they should render full and sincere obedience to Divine commandments, that is, to worship Allah alone. They should also establish the regular prayers and pay the obligatory alms. Then the Qur'an reminds them that this is not their distinctive feature exclusively. All former religions that are upright and received Books from Allah have the same features. This is the true religion of all the Prophets (علیہم السلام) that they preached to their respective people. It would appear that the phrase hutubun qayyimah [(right and) straight writings ], contextually, refers to the Qur'anic ordinances and injunctions. From this point of view, the verse would signify that the ordinances and injunctions of the Shari` ah of the Holy Prophet Muhammad ﷺ are exactly the same as those that were given to them in their revealed Scriptures. They were not divergent so that they could find a pretext to oppose.

Surely the unbelievers among the people of the Book and the idolaters, will abide in the fire of Hell. They are the worst of creatures.

Indeed all disbelievers, the People of the Book(s) and the polytheists, are in the fire of hell – they will remain in it for ever; it is they who are the worst among the creation.

The unbelievers of the People of the Book and the idolaters shall be in the Fire of Gehenna, therein dwelling forever; those are the worst of creatures.

Verily, those who [despite all evidence] are bent on denying the truth - [be they] from among the followers of earlier revelation or from among those who ascribe divinity to aught beside God - will find themselves in the fire of hell, therein to abide: they are the worst of all creatures.

Verily those who disbelieve from among the people of the Book and the associaters shall be cast into the Hell-fire, as abiders therein. These! they are the worst of the creation.

Verily, those who disbelieve (in the religion of Islam, the Quran and Prophet Muhammad (Peace be upon him)) from among the people of the Scripture (Jews and Christians) and Al-Mushrikun will abide in the Fire of Hell. They are the worst of creatures.

Those who disbelieve among the People of the Scripture, and the Polytheists, will be in the Fire of Hell, where they will abide forever. These are the worst of creatures.

Those who disbelieved – be they from among the People of the Book or among those who associated others with Allah in His Divinity– shall be in the Fire, and will abide in it. They are the worst of creatures.

Verily, those who disbelieve from among the People of the Scripture and idolators, will abide in the fire of Hell. They are the worst of creatures.

Lo! those who disbelieve, among the People of the Scripture and the idolaters, will abide in fire of hell. They are the worst of created beings.

Indeed the faithless from among the People of the Book and the polytheists will be in the fire of hell, to remain in it [forever]. It is they who are the worst of creatures.

The unbelievers among the People of the Book and the idolaters shall be for ever in the Fire of Gehenna (Hell). They are the worst of all creatures.

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

The disbelievers among the People of the Book and the pagans will dwell forever in hell; they are the worst of all creatures.

Surely those who disbelieve from among the followers of the Book and the polytheists shall be in the fire of hell, abiding therein; they are the worst of men.

Inna alla<u>th</u>eena kafaroo min ahli alkit<u>a</u>bi wa<b>a</b>lmushrikeena fee n<u>a</u>ri jahannama kh<u>a</u>lideena feeh<u>a</u> ol<u>a</u>ika hum sharru albariyya<b>ti</b>

Those of the deniers of truth among the People of the Book and the polytheists will dwell forever in Hell-fire. They are the worst of creatures.

Those who reject (Truth), among the People of the Book and among the Polytheists, will be in Hell-Fire, to dwell therein (for aye). They are the worst of creatures.

إِنَّ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ وَٱلْمُشْرِكِينَ فِى نَارِ جَهَنَّمَ خَٰلِدِينَ فِيهَآ أُو۟لَٰٓئِكَ هُمْ شَرُّ ٱلْبَرِيَّةِ

Indeed, those who disbelieved - from the Jews, the Christians and the idolaters - will enter into hell on the Day of Judgement, wherein they shall remain forever. They are the worst of the creation because of their disbelief in Allah and rejection of His Messenger.

Indeed, those who disbelieved - from the Jews, the Christians and the idolaters - will enter into hell on the Day of Judgement, wherein they shall remain forever. They are the worst of the creation because of their disbelief in Allah and rejection of His Messenger.

<p>Verse [ 8] ` رَّ‌ضِيَ اللَّـهُ عَنْهُمْ وَرَ‌ضُوا عَنْهُ ۚ ذَٰلِكَ لِمَنْ خَشِيَ رَ‌بَّهُ (Allah is pleased with them, and they are pleased with Him; that is for him who fears his Lord.) This verse points to the highest stage of spiritual development of the inmates of Paradise, that is, the Divine pleasure with no danger of Divine displeasure. This is the greatest reward with which the people of faith will be blessed. The God-fearing people are well-pleased with Him because of the comprehensive favours He has given them. Sayyidna Abu Said Khudri ؓ narrates that the Messenger of Allah ﷺ said:</p><p>"Undoubtedly, Allah shall address the inmates of Paradise: یَا اَھلَ الجَنَّۃِ '0 Inmates of Paradise!'"</p><p>They will reply: لَبَّیکَ رَبَّنَا وَ سَعدَیکَ و الخَیرُ کُلُّہ، فِی یَدَیکَ Our Lord, we are present and ready to carry out Your orders. All good is in Your control.'</p><p>Allah shall ask them: ھَل رَضِیتُم Are you happy?'</p><p>They will submit: 'How can we not be happy when You have given us what You have not bestowed on any of Your creation? ' Allah will tell them: 'Shall I not grant you something superior to all of this?'</p><p>They will exclaim: 'What can be superior to this?'</p><p>Allah will reply: 'I shall grant you My pleasure, and I will never be angry with you in the future'. [ Transmitted by al-Bukhari vide Mazhari ].</p><p>It should be noted here that there are two types of rida' [ pleasure ]: one in general sense; and second in specific or higher sense. In the general sense, rida' bil-qadr (i.e. to be pleased with every decree of Allah) is part of the obligations of a servant of Allah. A consummated slave is only ever satisfied and content with Allah Himself, and thus sincerely accepts the Divine decree. However, here the word is used in the higher sense, that is, Allah bestows upon a slave all his specific wishes and ambitions without leaving out any of them as in [ 93:5] وَلَسَوْفَ يُعْطِيكَ رَ‌بُّكَ فَتَرْ‌ضَىٰ (And of course, your Lord will give you so much that you will be pleased.) Here also the word rida' means the fulfillment of every wish of the Holy Prophet ﷺ . When this verse was revealed, the Messenger of Allah ﷺ expressed his wish and ambition that he would not be pleased until every single believer is taken out of Hell. [ Mazhari ]</p>

Verse [ 8] ` رَّ‌ضِيَ اللَّـهُ عَنْهُمْ وَرَ‌ضُوا عَنْهُ ۚ ذَٰلِكَ لِمَنْ خَشِيَ رَ‌بَّهُ (Allah is pleased with them, and they are pleased with Him; that is for him who fears his Lord.) This verse points to the highest stage of spiritual development of the inmates of Paradise, that is, the Divine pleasure with no danger of Divine displeasure. This is the greatest reward with which the people of faith will be blessed. The God-fearing people are well-pleased with Him because of the comprehensive favours He has given them. Sayyidna Abu Said Khudri ؓ narrates that the Messenger of Allah ﷺ said:"Undoubtedly, Allah shall address the inmates of Paradise: یَا اَھلَ الجَنَّۃِ '0 Inmates of Paradise!'"They will reply: لَبَّیکَ رَبَّنَا وَ سَعدَیکَ و الخَیرُ کُلُّہ، فِی یَدَیکَ Our Lord, we are present and ready to carry out Your orders. All good is in Your control.'Allah shall ask them: ھَل رَضِیتُم Are you happy?'They will submit: 'How can we not be happy when You have given us what You have not bestowed on any of Your creation? ' Allah will tell them: 'Shall I not grant you something superior to all of this?'They will exclaim: 'What can be superior to this?'Allah will reply: 'I shall grant you My pleasure, and I will never be angry with you in the future'. [ Transmitted by al-Bukhari vide Mazhari ].It should be noted here that there are two types of rida' [ pleasure ]: one in general sense; and second in specific or higher sense. In the general sense, rida' bil-qadr (i.e. to be pleased with every decree of Allah) is part of the obligations of a servant of Allah. A consummated slave is only ever satisfied and content with Allah Himself, and thus sincerely accepts the Divine decree. However, here the word is used in the higher sense, that is, Allah bestows upon a slave all his specific wishes and ambitions without leaving out any of them as in [ 93:5] وَلَسَوْفَ يُعْطِيكَ رَ‌بُّكَ فَتَرْ‌ضَىٰ (And of course, your Lord will give you so much that you will be pleased.) Here also the word rida' means the fulfillment of every wish of the Holy Prophet ﷺ . When this verse was revealed, the Messenger of Allah ﷺ expressed his wish and ambition that he would not be pleased until every single believer is taken out of Hell. [ Mazhari ]

<h2 class="title">Mentioning the Worse and Best of Creation and Their Recompense</h2><p>Allah informs of what will happen to the wicked disbelievers among the People of the Scripture and the idolators who oppose the Allah's divinely revealed Books and the Prophets whom He sent. He says that they will be in the fire of Hell on the Day of Judgement and they will abide therein forever. This means that they will remain in it and they will have no way out of it and they will not cease being in it.</p><div class="text_uthmani arabic">أَوْلَـئِكَ هُمْ شَرُّ الْبَرِيَّةِ</div><p>(They are the worst of creatures.) meaning, they are the worst creation that Allah has fashioned and created. Then Allah informs about the situation of the righteous people who believed in their hearts and performed righteous deeds with their bodies. He says that they are the best of creation. Abu Hurayrah and a group of the scholars have used this Ayah as a proof that the believers have a status among the creatures that is better than the angels. This is because Allah says,</p><div class="text_uthmani arabic">أُوْلَـئِكَ هُمْ خَيْرُ الْبَرِيَّةِ</div><p>(They are the best of creatures.) Then Allah says,</p><div class="text_uthmani arabic">جَزَآؤُهُمْ عِندَ رَبِّهِمْ</div><p>(Their reward with their Lord) meaning, on the Day of Judgement.</p><div class="text_uthmani arabic">جَنَّـتُ عَدْنٍ تَجْرِى مِنْ تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَآ أَبَداً</div><p>(is Eternal Gardens underneath which rivers flow. They will abide therein forever,) meaning, having no end, no break and no conclusion.</p><div class="text_uthmani arabic">رِّضِىَ اللَّهُ عَنْهُمْ وَرَضُواْ عَنْهُ</div><p>(Allah will be pleased with them, and they well-pleased with Him.) The condition of Him being pleased with them is more illustri- ous than all of the everlasting delights that they will be given.</p><div class="text_uthmani arabic">وَرَضُواْ عَنْهُ</div><p>(and they well-pleased with Him.) Due to the comprehensive favors He has given them. Then Allah says,</p><div class="text_uthmani arabic">ذَلِكَ لِمَنْ خَشِىَ رَبَّهُ</div><p>(That is for him who fears his Lord.) meaning, this is the reward that will be attained by those who revere Allah and fear Him as He deserves to be feared. This is the person who worships Allah as if he sees Him, and he knows that even though he does not see Him, indeed Allah sees him. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah said,</p><div class="text_uthmani arabic">«أَلَا أُخْبِرُكُمْ بِخَيْرِ الْبَرِيَّةِ؟»</div><p>(Shall I not inform you of the best of creation) They said, "Of course, O Messenger of Allah!" He said,</p><div class="text_uthmani arabic">«رَجُلٌ آخِذٌ بِعِنَانِ فَرَسِهِ فِي سَبِيلِ اللهِ، كُلَّمَا كَانَتْ هَيْعَةٌ اسْتَوَى عَلَيْهِ. أَلَا أُخْبِرُكُمْ بِخَيْرِ الْبَرِيَّة»</div><p>(A man who takes the reins of his horse in the way of Allah, and whenever there is a fearful cry from the enemy, he climbs upon it. Shall I not inform you of the best of creation) They said, "Of course, O Messenger of Allah!" He said,</p><div class="text_uthmani arabic">«رَجُلٌ فِي ثُلَّةٍ مِنْ غَنَمِهِ، يُقِيمُ الصَّلَاةَ وَيُؤْتِي الزَّكَاةَ. أَلَا أُخْبِرُكُمْ بِشَرِّ الْبَرِيَّةِ؟»</div><p>(A man who has a flock of sheep and he establishes the prayer and gives the obligatory charity. Shall I not inform you of the worst of creation) They said, "Of course." He said,</p><div class="text_uthmani arabic">«الَّذِي يُسْأَلُ بِاللهِ وَلَا يُعْطِي بِه»</div><p>(The person who is asked by Allah and he does not give by Him.) This is the end of the Tafsir of Surat Lam Yakun (Al-Bayyinah), and all praise and thanks are due to Allah.</p>

Mentioning the Worse and Best of Creation and Their RecompenseAllah informs of what will happen to the wicked disbelievers among the People of the Scripture and the idolators who oppose the Allah's divinely revealed Books and the Prophets whom He sent. He says that they will be in the fire of Hell on the Day of Judgement and they will abide therein forever. This means that they will remain in it and they will have no way out of it and they will not cease being in it.أَوْلَـئِكَ هُمْ شَرُّ الْبَرِيَّةِ(They are the worst of creatures.) meaning, they are the worst creation that Allah has fashioned and created. Then Allah informs about the situation of the righteous people who believed in their hearts and performed righteous deeds with their bodies. He says that they are the best of creation. Abu Hurayrah and a group of the scholars have used this Ayah as a proof that the believers have a status among the creatures that is better than the angels. This is because Allah says,أُوْلَـئِكَ هُمْ خَيْرُ الْبَرِيَّةِ(They are the best of creatures.) Then Allah says,جَزَآؤُهُمْ عِندَ رَبِّهِمْ(Their reward with their Lord) meaning, on the Day of Judgement.جَنَّـتُ عَدْنٍ تَجْرِى مِنْ تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَآ أَبَداً(is Eternal Gardens underneath which rivers flow. They will abide therein forever,) meaning, having no end, no break and no conclusion.رِّضِىَ اللَّهُ عَنْهُمْ وَرَضُواْ عَنْهُ(Allah will be pleased with them, and they well-pleased with Him.) The condition of Him being pleased with them is more illustri- ous than all of the everlasting delights that they will be given.وَرَضُواْ عَنْهُ(and they well-pleased with Him.) Due to the comprehensive favors He has given them. Then Allah says,ذَلِكَ لِمَنْ خَشِىَ رَبَّهُ(That is for him who fears his Lord.) meaning, this is the reward that will be attained by those who revere Allah and fear Him as He deserves to be feared. This is the person who worships Allah as if he sees Him, and he knows that even though he does not see Him, indeed Allah sees him. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah said,«أَلَا أُخْبِرُكُمْ بِخَيْرِ الْبَرِيَّةِ؟»(Shall I not inform you of the best of creation) They said, "Of course, O Messenger of Allah!" He said,«رَجُلٌ آخِذٌ بِعِنَانِ فَرَسِهِ فِي سَبِيلِ اللهِ، كُلَّمَا كَانَتْ هَيْعَةٌ اسْتَوَى عَلَيْهِ. أَلَا أُخْبِرُكُمْ بِخَيْرِ الْبَرِيَّة»(A man who takes the reins of his horse in the way of Allah, and whenever there is a fearful cry from the enemy, he climbs upon it. Shall I not inform you of the best of creation) They said, "Of course, O Messenger of Allah!" He said,«رَجُلٌ فِي ثُلَّةٍ مِنْ غَنَمِهِ، يُقِيمُ الصَّلَاةَ وَيُؤْتِي الزَّكَاةَ. أَلَا أُخْبِرُكُمْ بِشَرِّ الْبَرِيَّةِ؟»(A man who has a flock of sheep and he establishes the prayer and gives the obligatory charity. Shall I not inform you of the worst of creation) They said, "Of course." He said,«الَّذِي يُسْأَلُ بِاللهِ وَلَا يُعْطِي بِه»(The person who is asked by Allah and he does not give by Him.) This is the end of the Tafsir of Surat Lam Yakun (Al-Bayyinah), and all praise and thanks are due to Allah.

But those who believe and do the right are surely the best of created beings,

Indeed those who accepted faith and did good deeds – it is they who are the best among the creation.

But those who believe, and do righteous deeds, those are the best of creatures;

[And,] verily, those who have attained to faith, and do righteous deeds - it is they, they who are the best of all creatures.

Verily those who believe and work righteous works - these! they are the best of the creation.

Verily, those who believe [in the Oneness of Allah, and in His Messenger Muhammad (Peace be upon him)) including all obligations ordered by Islam] and do righteous good deeds, they are the best of creatures.

As for those who believe and lead a righteous life—these are the best of creatures.

But those that believe and work righteous deeds, they are the best of creatures.

Verily, those who believe and do righteous good deeds, they are the best of creatures.

(And) lo! those who believe and do good works are the best of created beings.

Indeed those who have faith and do righteous deeds—it is they who are the best of creatures.

But those who believe and do good deeds are the best of all creatures.

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

The righteously striving believers are the best of all creatures.

(As for) those who believe and do good, surely they are the -best of men.

Inna alla<u>th</u>eena <u>a</u>manoo waAAamiloo a<b>l</b><u>ssa</u>li<u>ha</u>ti ol<u>a</u>ika hum khayru albariyya<b>ti</b>

Truly, those who believe and do good works are the best of creatures.

Those who have faith and do righteous deeds,- they are the best of creatures.

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ أُو۟لَٰٓئِكَ هُمْ خَيْرُ ٱلْبَرِيَّةِ

Indeed, those who have faith in Allah and do good deeds, they are the ones who are the best of creation.

Indeed, those who have faith in Allah and do good deeds, they are the ones who are the best of creation.

Whose reward is with their Lord -- gardens of Eden with rivers flowing by, where they will abide for ever, God pleased with their service, they with obedience to Him. This (awaits) him who stands in awe of his Lord.

Their reward is – with their Lord – everlasting Gardens of Eden beneath which rivers flow, in which they will abide for ever and ever; Allah is pleased with them and they are pleased with Him; this is for one who fears his Lord.

their recompense is with their Lord-Gardens of Eden, underneath which rivers flow, therein dwelling for ever and ever. God is well-pleased with them, and they are well-pleased with Him; that is for him who fears his Lord.

Their reward [awaits them] with God: gardens of perpetual bliss, through which running waters flow, therein to abide beyond the count of time; well-pleased is God with them, and well-pleased are they with Him: all this awaits him who of his Sustainer stands in awe!.

Their recompense with their Lord shall be Gardens Everlasting, whereunder rivers flow - as abiders therein for evermore. Well-pleases will be Allah with them and well-pleased will be they with Him, That is for him who feareth his Lord.

Their reward with their Lord is 'Adn (Eden) Paradise (Gardens of Eternity), underneath which rivers flow, they will abide therein forever, Allah Well-Pleased with them, and they with Him. That is for him who fears his Lord.

Their reward is with their Lord: Gardens of Eternity beneath which rivers flow, where they will abide forever. God is pleased with them, and they are pleased with Him. That is for whoever fears His Lord.

Their recompense lies with their Lord: Gardens of eternity beneath which rivers flow; therein they shall dwell, forever and ever. Allah is well-pleased with them, and they are well-pleased with Him. All this is for him who fears his Lord.

Their reward with their Lord is Eternal Gardens, underneath which rivers flow. They will abide therein forever, Allah will be pleased with them, and they well-pleased with Him. That is for him who fears his Lord.

Their reward is with their Lord: Gardens of Eden underneath which rivers flow, wherein they dwell for ever. Allah hath pleasure in them and they have pleasure in Him. This is (in store) for him who feareth his Lord.

Their reward, near their Lord, is the Gardens of Eden, with streams running in them, to remain in them forever. Allah is pleased with them, and they are pleased with Him. That is for those who fear their Lord.

Their recompense is with their Lord; Gardens of Eden, underneath which rivers flow, where they shall live for ever. Allah is wellpleased with them, and theyare wellpleased with Him. That is for he who fears his Lord!

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

Their reward from their Lord will be the gardens of Eden wherein streams flow and wherein they will live forever. God will be pleased with them and they will be pleased with Him. This (reward) is for those who fear their Lord.

Their reward with their Lord is gardens of perpetuity beneath which rivers flow, abiding therein for ever; Allah is well pleased with them and they are well pleased with Him; that is for him who fears his Lord.

Jaz<u>a</u>ohum AAinda rabbihim jann<u>a</u>tu AAadnin tajree min ta<u>h</u>tih<u>a</u> alanh<u>a</u>ru kh<u>a</u>lideena feeh<u>a</u> abadan ra<u>d</u>iya All<u>a</u>hu AAanhum wara<u>d</u>oo AAanhu <u>tha</u>lika liman khashiya rabbah<b>u</b>

God has a reward in store for them: Gardens of eternity, through which rivers flow; they will dwell therein forever. God is well pleased with them and they are well pleased with Him. Thus shall the God-fearing be rewarded.

Their reward is with Allah: Gardens of Eternity, beneath which rivers flow; they will dwell therein for ever; Allah well pleased with them, and they with Him: all this for such as fear their Lord and Cherisher.

جَزَآؤُهُمْ عِندَ رَبِّهِمْ جَنَّٰتُ عَدْنٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ذَٰلِكَ لِمَنْ خَشِىَ رَبَّهُۥ

Their reward with their Lord (may He be glorified) is gardens under the trees and palaces of which rivers flow, and wherein they shall remain forever. Allah is pleased with them because of them bringing faith in Him and obeying Him, and they are also pleased with Him because of Him giving them His mercy. This mercy can be acquired by the one who fears his Lord, and so fulfils His command and refrains from the thing He has not allowed.

Their reward with their Lord (may He be glorified) is gardens under the trees and palaces of which rivers flow, and wherein they shall remain forever. Allah is pleased with them because of them bringing faith in Him and obeying Him, and they are also pleased with Him because of Him giving them His mercy. This mercy can be acquired by the one who fears his Lord, and so fulfils His command and refrains from the thing He has not allowed.

<p>Verse [ 8 - the concluding phrase ] ذَٰلِكَ لِمَنْ خَشِيَ رَ‌بَّهُ (…That is for him who has awe of his Lord.) The word 'fear' or 'awe' here is not used in the sense of an 'agitated, disturbed or perturbed feeling' which we naturally have for an enemy, a beast, a ferocious animal or an obnoxious thing that might harm us. 'Khashyatullah' (Allah's awe) is, on the contrary, a feeling of deep, reverential awe that leads man to Allah's obedience. It is the awe of Allah's Majesty and His Incomparability that makes the perfect slave do every work under every circumstance to attain the Divine pleasure and evade every occasion of His displeasure. This is the axis on which rotates the religious perfection and all bounties of the Hereafter.</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah Al-Bayyinah</p><p>Ends here</p>

Verse [ 8 - the concluding phrase ] ذَٰلِكَ لِمَنْ خَشِيَ رَ‌بَّهُ (…That is for him who has awe of his Lord.) The word 'fear' or 'awe' here is not used in the sense of an 'agitated, disturbed or perturbed feeling' which we naturally have for an enemy, a beast, a ferocious animal or an obnoxious thing that might harm us. 'Khashyatullah' (Allah's awe) is, on the contrary, a feeling of deep, reverential awe that leads man to Allah's obedience. It is the awe of Allah's Majesty and His Incomparability that makes the perfect slave do every work under every circumstance to attain the Divine pleasure and evade every occasion of His displeasure. This is the axis on which rotates the religious perfection and all bounties of the Hereafter.Al-hamdulillahThe Commentary onSurah Al-BayyinahEnds here

WHEN THE WORLD is shaken up by its cataclysm,

When the earth is shaken with its appointed tremor.

When earth is shaken with a mighty shaking

WHEN THE EARTH quakes with her [last] mighty quaking,

When the earth is shaken by the shaking thereof,

When the earth is shaken with its (final) earthquake.

When the earth is shaken with its quake.

When the earth will be shaken with a mighty shaking,

When the earth quakes with its Zilzal.

When Earth is shaken with her (final) earthquake

When the earth is rocked with a terrible quake

When the earth is shaken with its mighty shaking,

When the earth is shaken with its [final] earthquake

When the earth is shaken by a terrible quake

When the earth is shaken with her (violent) shaking,

I<u>tha</u> zulzilati alar<u>d</u>u zilz<u>a</u>lah<u>a</u>

When the earth is shaken with its violent shaking,

When the earth is shaken to her (utmost) convulsion,

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ إِذَا زُلْزِلَتِ ٱلْأَرْضُ زِلْزَالَهَا

When the earth will be shaken vigorously, which will happen to it on the Day of Judgement.

When the earth will be shaken vigorously, which will happen to it on the Day of Judgement.

<p>The Merits of Surah Az-Zilzal</p><p>Sayyidna Anas and Ibn ` Abbas ؓ report that the Messenger of Allah ﷺ said that Surah Al-Zilzal equals half the Qur'an, Surah Al-Ikhlas equals a third of the Qur'an and Surah Al-Kafirun equals a quarter of the Qur'an. [ Transmitted by al-Tirmidhi, al-Baghawi and a1-Mazhari ].</p><p>The Scene of the Day of Resurrection</p><p>Verse [ 1] إِذَا زُلْزِلَتِ الْأَرْ‌ضُ زِلْزَالَهَا (When the earth will be trembled with its quake.) It is not clear whether this earthquake refers to the convulsion that will take place in the world before the 'first blowing of the trumpet', as is mentioned in connection with the portents of the Doomsday, or it refers to the quake that will occur after the 'second blowing' when the dead bodies will be resurrected and thrown out of their graves. Narratives and views of the commentators differ on this issue. It is not inconceivable that many quakes and convulsions would occur: first, before the 'first blowing'; and second, after the 'second blowing' at the time of raising the dead. Here it probably refers to the second quake, and the context supports it, because the Surah later on describes the scenes of the Day of Resurrection, such as reckoning, weighing and evaluating of deeds, and recompense. Allah knows best. [ Mazhari ]</p>

The Merits of Surah Az-ZilzalSayyidna Anas and Ibn ` Abbas ؓ report that the Messenger of Allah ﷺ said that Surah Al-Zilzal equals half the Qur'an, Surah Al-Ikhlas equals a third of the Qur'an and Surah Al-Kafirun equals a quarter of the Qur'an. [ Transmitted by al-Tirmidhi, al-Baghawi and a1-Mazhari ].The Scene of the Day of ResurrectionVerse [ 1] إِذَا زُلْزِلَتِ الْأَرْ‌ضُ زِلْزَالَهَا (When the earth will be trembled with its quake.) It is not clear whether this earthquake refers to the convulsion that will take place in the world before the 'first blowing of the trumpet', as is mentioned in connection with the portents of the Doomsday, or it refers to the quake that will occur after the 'second blowing' when the dead bodies will be resurrected and thrown out of their graves. Narratives and views of the commentators differ on this issue. It is not inconceivable that many quakes and convulsions would occur: first, before the 'first blowing'; and second, after the 'second blowing' at the time of raising the dead. Here it probably refers to the second quake, and the context supports it, because the Surah later on describes the scenes of the Day of Resurrection, such as reckoning, weighing and evaluating of deeds, and recompense. Allah knows best. [ Mazhari ]

<h2 class="title">Which was revealed in Madina</h2><h2 class="title">The Virtues of Surat Az-Zalzalah</h2><p>Imam Ahmad recorded from `Abdullah bin `Amr that he said, "A man came to the Messenger of Allah and said, `Teach me what to recite, O Messenger of Allah!' The Prophet said,</p><div class="text_uthmani arabic">«اقْرَأْ ثَلَاثًا مِنْ ذَوَاتِ الر»</div><p>(Recite three from those which begin with the letters Alif, Lam, Ra') The man then said to him, `I have become old in age, my heart has hardened and my tongue has become harsh.' The Prophet said,</p><div class="text_uthmani arabic">«فَاقْرَأْ مِنْ ذَوَاتِ حم»</div><p>(Then recite from those which begin with the letters Ha-Mim.) The man said the same thing as he had said before, so the Prophet said,</p><div class="text_uthmani arabic">«اقْرَأْ ثَلَاثًا مِنَ الْمُسَبِّحَات»</div><p>(Recite three from the Musabbihat.) The man again said the same thing as he had said before. Then the man said, `Rather give me something to recite that is comprehensive (of all of these), O Messenger of Allah.' So the Prophet told him to recite</p><div class="text_uthmani arabic">إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا </div><p>(When the earth quakes with its Zilzal.) Then when he (the Prophet ) finished reciting the Surah to him the man said, `By He Who has sent you you with the truth as a Prophet, I will never add anything else to it.' Then the man turned away and left, and the Prophet said,</p><div class="text_uthmani arabic">«أَفْلَحَ الرُّوَيْجِلُ، أَفْلَحَ الرُّوَيْجِل»</div><p>(The little man has been successful, the little man has been successful.) Then the Prophet said,</p><div class="text_uthmani arabic">«عَلَيَّ بِه»</div><p>(Bring him back to me.) So the man came to him and the Prophet said to him,</p><div class="text_uthmani arabic">«أُمِرْتُ بِيَوْمِ الْأَضْحَى جَعَلَهُ اللهُ عِيدًا لِهَذِهِ الْأُمَّة»</div><p>(I have also been commanded to celebrate `Id Al-Adha, which Allah has made a celebration for this Ummah.) The man said `What do you think if I am only able to acquire a borrowed milking she-camel -- should I slaughter it' The Prophet said,</p><div class="text_uthmani arabic">«لَا، وَلَكِنَّكَ تَأْخُذُ مِنْ شَعْرِكَ وَتُقَلِّمُ أَظَافِرَكَ وَتَقُصُّ شَارِبَكَ وَتَحْلِقُ عَانَتَكَ فَذَاكَ تَمَامُ أُضْحِيَّتِكَ عِنْدَ اللهِ عَزَّ وَجَل»</div><p>(No. But you should cut your hair, clip your nails, trim your mustache, shave your pubic area and that will be the completion of your sacrifice with Allah, the Mighty and Majestic.)" Abu Dawud and An-Nasa'i recorded this (Hadith.</p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ</div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">The Day of Judgement what will take place during it, the Condition of the Earth and Condition of ppl</h2><p>Ibn `Abbas said,</p><div class="text_uthmani arabic">إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا </div><p>(When the earth quakes with its Zilzal.) "This means that it will move from beneath it."</p><div class="text_uthmani arabic">وَأَخْرَجَتِ الأَرْضُ أَثْقَالَهَا </div><p>(And when the earth throws out its burdens.) meaning, it will throw forth that which is in it of the dead. More than one of the Salaf have said this and it is similar to Allah's statement,</p><div class="text_uthmani arabic">يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ </div><p>(O mankind! Have Taqwa of your Lord! Verily, the earthquake (Zalzalah) of the Hour is a terrible thing.) (22:1) This is also similar to His saying,</p><div class="text_uthmani arabic">وَإِذَا الاٌّرْضُ مُدَّتْ - وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ </div><p>(And when the earth is stretched forth, and has cast out all that was in it and became empty.) (84:3-4) Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah said,</p><div class="text_uthmani arabic">«تُلْقِي الْأَرْضُ أَفْلَاذَ كَبِدِهَا أَمْثَالَ الْأُسْطُوَانِ مِنَ الذَّهَبِ وَالْفِضَّةِ، فَيَجِيءُ الْقَاتِلُ فَيَقُولُ فِي هَذَا قَتَلْتُ، وَيَجِيءُ الْقَاطِعُ فَيَقُولُ فِي هَذَا قَطَعْتُ رَحِمِي،وَيَجِيءُ السَّارِقُ فَيَقُولُ: فِي هَذَا قُطِعَتْ يَدِي، ثُمَّ يَدَعُونَهُ فَلَا يَأْخُذُونَ مِنْهُ شَيْئًا»</div><p>(The earth will throw out the pieces of its liver (its contents). Gold and silver will come out like columns. A murderer will come and say, `I killed for this' The one who broke the ties of kinship will say, `For this I severed the ties of kinship' The thief will say, `For this I got my hands amputated' Then they will leave it there and no one will take anything from it.)" Then Allah says,</p><div class="text_uthmani arabic">وَقَالَ الإِنسَـنُ مَا لَهَا </div><p>(And man will say: "What is the matter with it") meaning, he will be baffled by its situation after it used to be stable, settled and firm, and he used to be settled upon its surface. This refers to the alteration of the state of things and the earth moving and shaking. There will come to it inescapable quaking that Allah prepared for it. Then it will throw out its dead people -- from the first to the last generations. At that time the people will be baffled by the events and the earth changing into other than the earth, and the heavens as well. Then they will be presented before Allah, the One, the Irresistible. Concerning Allah's statement,</p><div class="text_uthmani arabic">يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا </div><p>(That Day it will declare its information.) meaning, it will speak of what the people did upon its surface. Imam Ahmad, At-Tirmidhi and Abu `Abdur-Rahman An-Nasa'i all recorded a Hadith from Abu Hurayrah -- and in the wording of An-Nasa'i's version it states -- that he said, "The Messenger of Allah recited this Ayah,</p><div class="text_uthmani arabic">يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا </div><p>(That Day it will declare its information.) Then he said,</p><div class="text_uthmani arabic">«أَتَدْرُونَ مَا أَخْبَارُهَا؟»</div><p>(Do you know what is its information) They said, `Allah and His Messenger know best.' He said,</p><div class="text_uthmani arabic">«فَإِنَّ أَخْبَارَهَا أَنْ تَشْهَدَ عَلَى كُلِّ عَبْدٍ وَأَمَةٍ بِمَا عَمِلَ عَلَى ظَهْرِهَا أَنْ تَقُولَ: عَمِلَ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا، فَهَذِهِ أَخْبَارُهَا»</div><p>(Verily, its information is that it will testify against every male and female servant, about what they did upon its surface. It will say that he did such and such on such and such day. So this is its information.)" Then At-Tirmidhi said, "This Hadith is Sahih Gharib." Concerning Allah's statement,</p><div class="text_uthmani arabic">بِأَنَّ رَبَّكَ أَوْحَى لَهَا </div><p>(Because your Lord will inspire it.) It is apparent that the implied meaning here is that He will permit it (the earth). Shabib bin Bishr narrated from `Ikrimah that Ibn `Abbas said,</p><div class="text_uthmani arabic">يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا </div><p>(That Day it will declare its information.) "Its Lord will say to it, `Speak.' So it will speak." Mujahid commented (on "inspire it"), " He commands it (i.e., to speak). " Al-Qurazi said, "He will command it to separate from them." Then Allah says,</p><div class="text_uthmani arabic">يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتاً</div><p>(That Day mankind will proceed in scattered groups (Ashtat)) meaning, they will return from the station of the Judgement in separate groups. This means that they will be divided into types and categories: between those who are miserable and those who are happy, and those who are commanded to go to Paradise and those who are commanded to go to the Hellfire. As-Suddi said, "Ashtat means sects." Allah said,</p><div class="text_uthmani arabic">لِّيُرَوْاْ أَعْمَـلَهُمْ</div><p>(that they may be shown their deeds.) meaning, so that they may act and be rewarded for what they did in this life of good and evil.</p><h2 class="title">The Recompense for Every Minute Deed Therefore</h2><p>Allah goes on to say,</p><div class="text_uthmani arabic">فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ </div><p>(So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.) Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah said,</p><div class="text_uthmani arabic">«الْخَيْلُ لِثَلَاثَةٍ، لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُل وِزْرٌ. فَأَمَّا الَّذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ فَأَطَالَ طِيَلَهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ فِي الْمَرْج وَالرَّوْضَةِ كَانَ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْه وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، وَهِيَ لِذَلِكَ الرَّجُلِ أَجْرٌ. وَرَجُلٌ رَبَطَهَا تَغَنِّـيًا وَتَعَفُّفًا وَلَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا فَهِيَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَها فَخْرًا وَرِيَاءً وَنِوَاءً فَهِيَ عَلَى ذَلِكَ وِزْر»</div><p>(The horses are for three. For one man they are a reward, for another man they are a shield, and for another man they are a burden. In reference to the man for whom they are a reward, he is the man who keeps them to be used in the way of Allah. Thus, they spend their entire life grazing in the pasture or garden (waiting in preparation for Jihad). So whatever afflicts them during that lengthy period in the pasture or garden, it will be counted as good deeds for him. Then, if their lengthy period is ended and they are used for a noble battle or two, their hoof prints and their dung are counted as good deeds for him.</p><p>When they passed through a stream from which they did drink, though he (their owner) does not intend to quench their thirst, yet, it would be counted as good deeds, Therefore, they are a reward for that man. A man who keeps them to maintain himself and to be independent of others (i.e., begging, etc.), and he does not forget the right of Allah upon their necks and their backs (i.e., their Zakah), then they are a shield for him (from the Hellfire). A man who keeps them in order to boast, brag and show off, then they are a burden for him (on Judgement Day).) So the Messenger of Allah was then asked about the donkeys and he said,</p><div class="text_uthmani arabic">«مَا أَنْزَلَ اللهُ فِيهَا شَيْئًا إِلَّا هَذِهِ الْايَةَ الْفَاذَّةَ الْجَامِعَةَ</div><div class="text_uthmani arabic">فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ </div><div class="text_uthmani arabic">»</div><p>(Allah has not revealed anything concerning them except this single, comprehensive Ayah: (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.)) Muslim also recorded this Hadith. In Sahih Al-Bukhari, it is recorded from `Adi that the Prophet said,</p><div class="text_uthmani arabic">«اتَّــقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، وَلَوْ بِكَلِمَةٍ طَيِّـبَة»</div><p>(Fear (ward off) the Fire, even if by giving half a date in charity, and even by saying a single word of good.) In the Sahih as well, he (`Adi) narrated (from the Prophet ):</p><div class="text_uthmani arabic">«لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَلَوْ أَنْ تُفْرِغَ مِنْ دَلْوِكَ فِي إِنَاءِ الْمُسْتَسْقِي، وَلَوْ أَنْ تَلْقَى أَخَاكَ وَوَجْهُكَ إِلَيْهِ مُنْـبَسِط»</div><p>(Do not under rate any good act, even if it is offering drinking water from your bucket to one who is seeking a drink, or meeting your brother with a cheerful face.) It is also recorded in the Sahih that the Prophet said,</p><div class="text_uthmani arabic">«يَا مَعْشَرَ نِسَاءِ الْمُؤْمِنَاتِ، لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسَنَ شَاة»</div><p>(O party of believing women! None of you should belittle a gift sent by your neighbor, even if it is a Firsan of a sheep.) The word Firsan in this Hadith means its hoof. In another Hadith he said,</p><div class="text_uthmani arabic">«رُدُّوا السَّائِلَ وَلَوْ بِظِلْفٍ مُحْرَق»</div><p>(Give something to the beggar, even if it is a burnt hoof.) It has been reported from `A'ishah that she gave a single grape in charity and then she said, "To how much dust is it equivelent" Imam Ahmad recorded from `Awf bin Al-Harith bin At-Tufayl that `A'ishah told him that the Prophet used to say,</p><div class="text_uthmani arabic">«يَاعَائِشَةُ، إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا»</div><p>(O `A'ishah! Beware of the sins that are belittled, for indeed they will be taken account of by Allah.) This Hadith was recorded by An-Nasa'i and Ibn Majah.Imam Ahmad recorded from `Abdullah bin Mas`ud that the Messenger of Allah said,</p><div class="text_uthmani arabic">«إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّهُنَّ يَجْتَمِعْنَ عَلَى الرَّجُلِ حَتْى يُهْلِكْنَه»</div><p>(Beware of the sins that are belittled. For verily, they are gathered in a man until they destroy him.) And indeed the Messenger of Allah made an example of them (sins that are taken lightly) by saying that they are like a people who settle in barren land. Then their leader comes and orders the men to go out one at a time and each bring back a stick until they have gathered a large number of sticks. Then they kindled a fire and burned everything that they threw into it.This is the end of the Tafsir of Surat Idha Zulzilat (Az-Zalzalah) and all praise and thanks are due to Allah.</p>

Which was revealed in MadinaThe Virtues of Surat Az-ZalzalahImam Ahmad recorded from `Abdullah bin `Amr that he said, "A man came to the Messenger of Allah and said, `Teach me what to recite, O Messenger of Allah!' The Prophet said,«اقْرَأْ ثَلَاثًا مِنْ ذَوَاتِ الر»(Recite three from those which begin with the letters Alif, Lam, Ra') The man then said to him, `I have become old in age, my heart has hardened and my tongue has become harsh.' The Prophet said,«فَاقْرَأْ مِنْ ذَوَاتِ حم»(Then recite from those which begin with the letters Ha-Mim.) The man said the same thing as he had said before, so the Prophet said,«اقْرَأْ ثَلَاثًا مِنَ الْمُسَبِّحَات»(Recite three from the Musabbihat.) The man again said the same thing as he had said before. Then the man said, `Rather give me something to recite that is comprehensive (of all of these), O Messenger of Allah.' So the Prophet told him to reciteإِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) Then when he (the Prophet ) finished reciting the Surah to him the man said, `By He Who has sent you you with the truth as a Prophet, I will never add anything else to it.' Then the man turned away and left, and the Prophet said,«أَفْلَحَ الرُّوَيْجِلُ، أَفْلَحَ الرُّوَيْجِل»(The little man has been successful, the little man has been successful.) Then the Prophet said,«عَلَيَّ بِه»(Bring him back to me.) So the man came to him and the Prophet said to him,«أُمِرْتُ بِيَوْمِ الْأَضْحَى جَعَلَهُ اللهُ عِيدًا لِهَذِهِ الْأُمَّة»(I have also been commanded to celebrate `Id Al-Adha, which Allah has made a celebration for this Ummah.) The man said `What do you think if I am only able to acquire a borrowed milking she-camel -- should I slaughter it' The Prophet said,«لَا، وَلَكِنَّكَ تَأْخُذُ مِنْ شَعْرِكَ وَتُقَلِّمُ أَظَافِرَكَ وَتَقُصُّ شَارِبَكَ وَتَحْلِقُ عَانَتَكَ فَذَاكَ تَمَامُ أُضْحِيَّتِكَ عِنْدَ اللهِ عَزَّ وَجَل»(No. But you should cut your hair, clip your nails, trim your mustache, shave your pubic area and that will be the completion of your sacrifice with Allah, the Mighty and Majestic.)" Abu Dawud and An-Nasa'i recorded this (Hadith.بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِIn the Name of Allah, the Most Gracious, the Most Merciful.The Day of Judgement what will take place during it, the Condition of the Earth and Condition of pplIbn `Abbas said,إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا (When the earth quakes with its Zilzal.) "This means that it will move from beneath it."وَأَخْرَجَتِ الأَرْضُ أَثْقَالَهَا (And when the earth throws out its burdens.) meaning, it will throw forth that which is in it of the dead. More than one of the Salaf have said this and it is similar to Allah's statement,يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake (Zalzalah) of the Hour is a terrible thing.) (22:1) This is also similar to His saying,وَإِذَا الاٌّرْضُ مُدَّتْ - وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ (And when the earth is stretched forth, and has cast out all that was in it and became empty.) (84:3-4) Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah said,«تُلْقِي الْأَرْضُ أَفْلَاذَ كَبِدِهَا أَمْثَالَ الْأُسْطُوَانِ مِنَ الذَّهَبِ وَالْفِضَّةِ، فَيَجِيءُ الْقَاتِلُ فَيَقُولُ فِي هَذَا قَتَلْتُ، وَيَجِيءُ الْقَاطِعُ فَيَقُولُ فِي هَذَا قَطَعْتُ رَحِمِي،وَيَجِيءُ السَّارِقُ فَيَقُولُ: فِي هَذَا قُطِعَتْ يَدِي، ثُمَّ يَدَعُونَهُ فَلَا يَأْخُذُونَ مِنْهُ شَيْئًا»(The earth will throw out the pieces of its liver (its contents). Gold and silver will come out like columns. A murderer will come and say, `I killed for this' The one who broke the ties of kinship will say, `For this I severed the ties of kinship' The thief will say, `For this I got my hands amputated' Then they will leave it there and no one will take anything from it.)" Then Allah says,وَقَالَ الإِنسَـنُ مَا لَهَا (And man will say: "What is the matter with it") meaning, he will be baffled by its situation after it used to be stable, settled and firm, and he used to be settled upon its surface. This refers to the alteration of the state of things and the earth moving and shaking. There will come to it inescapable quaking that Allah prepared for it. Then it will throw out its dead people -- from the first to the last generations. At that time the people will be baffled by the events and the earth changing into other than the earth, and the heavens as well. Then they will be presented before Allah, the One, the Irresistible. Concerning Allah's statement,يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) meaning, it will speak of what the people did upon its surface. Imam Ahmad, At-Tirmidhi and Abu `Abdur-Rahman An-Nasa'i all recorded a Hadith from Abu Hurayrah -- and in the wording of An-Nasa'i's version it states -- that he said, "The Messenger of Allah recited this Ayah,يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) Then he said,«أَتَدْرُونَ مَا أَخْبَارُهَا؟»(Do you know what is its information) They said, `Allah and His Messenger know best.' He said,«فَإِنَّ أَخْبَارَهَا أَنْ تَشْهَدَ عَلَى كُلِّ عَبْدٍ وَأَمَةٍ بِمَا عَمِلَ عَلَى ظَهْرِهَا أَنْ تَقُولَ: عَمِلَ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا، فَهَذِهِ أَخْبَارُهَا»(Verily, its information is that it will testify against every male and female servant, about what they did upon its surface. It will say that he did such and such on such and such day. So this is its information.)" Then At-Tirmidhi said, "This Hadith is Sahih Gharib." Concerning Allah's statement,بِأَنَّ رَبَّكَ أَوْحَى لَهَا (Because your Lord will inspire it.) It is apparent that the implied meaning here is that He will permit it (the earth). Shabib bin Bishr narrated from `Ikrimah that Ibn `Abbas said,يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (That Day it will declare its information.) "Its Lord will say to it, `Speak.' So it will speak." Mujahid commented (on "inspire it"), " He commands it (i.e., to speak). " Al-Qurazi said, "He will command it to separate from them." Then Allah says,يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتاً(That Day mankind will proceed in scattered groups (Ashtat)) meaning, they will return from the station of the Judgement in separate groups. This means that they will be divided into types and categories: between those who are miserable and those who are happy, and those who are commanded to go to Paradise and those who are commanded to go to the Hellfire. As-Suddi said, "Ashtat means sects." Allah said,لِّيُرَوْاْ أَعْمَـلَهُمْ(that they may be shown their deeds.) meaning, so that they may act and be rewarded for what they did in this life of good and evil.The Recompense for Every Minute Deed ThereforeAllah goes on to say,فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.) Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah said,«الْخَيْلُ لِثَلَاثَةٍ، لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُل وِزْرٌ. فَأَمَّا الَّذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ فَأَطَالَ طِيَلَهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ فِي الْمَرْج وَالرَّوْضَةِ كَانَ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْه وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، وَهِيَ لِذَلِكَ الرَّجُلِ أَجْرٌ. وَرَجُلٌ رَبَطَهَا تَغَنِّـيًا وَتَعَفُّفًا وَلَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا فَهِيَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَها فَخْرًا وَرِيَاءً وَنِوَاءً فَهِيَ عَلَى ذَلِكَ وِزْر»(The horses are for three. For one man they are a reward, for another man they are a shield, and for another man they are a burden. In reference to the man for whom they are a reward, he is the man who keeps them to be used in the way of Allah. Thus, they spend their entire life grazing in the pasture or garden (waiting in preparation for Jihad). So whatever afflicts them during that lengthy period in the pasture or garden, it will be counted as good deeds for him. Then, if their lengthy period is ended and they are used for a noble battle or two, their hoof prints and their dung are counted as good deeds for him.When they passed through a stream from which they did drink, though he (their owner) does not intend to quench their thirst, yet, it would be counted as good deeds, Therefore, they are a reward for that man. A man who keeps them to maintain himself and to be independent of others (i.e., begging, etc.), and he does not forget the right of Allah upon their necks and their backs (i.e., their Zakah), then they are a shield for him (from the Hellfire). A man who keeps them in order to boast, brag and show off, then they are a burden for him (on Judgement Day).) So the Messenger of Allah was then asked about the donkeys and he said,«مَا أَنْزَلَ اللهُ فِيهَا شَيْئًا إِلَّا هَذِهِ الْايَةَ الْفَاذَّةَ الْجَامِعَةَفَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ »(Allah has not revealed anything concerning them except this single, comprehensive Ayah: (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.)) Muslim also recorded this Hadith. In Sahih Al-Bukhari, it is recorded from `Adi that the Prophet said,«اتَّــقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، وَلَوْ بِكَلِمَةٍ طَيِّـبَة»(Fear (ward off) the Fire, even if by giving half a date in charity, and even by saying a single word of good.) In the Sahih as well, he (`Adi) narrated (from the Prophet ):«لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَلَوْ أَنْ تُفْرِغَ مِنْ دَلْوِكَ فِي إِنَاءِ الْمُسْتَسْقِي، وَلَوْ أَنْ تَلْقَى أَخَاكَ وَوَجْهُكَ إِلَيْهِ مُنْـبَسِط»(Do not under rate any good act, even if it is offering drinking water from your bucket to one who is seeking a drink, or meeting your brother with a cheerful face.) It is also recorded in the Sahih that the Prophet said,«يَا مَعْشَرَ نِسَاءِ الْمُؤْمِنَاتِ، لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسَنَ شَاة»(O party of believing women! None of you should belittle a gift sent by your neighbor, even if it is a Firsan of a sheep.) The word Firsan in this Hadith means its hoof. In another Hadith he said,«رُدُّوا السَّائِلَ وَلَوْ بِظِلْفٍ مُحْرَق»(Give something to the beggar, even if it is a burnt hoof.) It has been reported from `A'ishah that she gave a single grape in charity and then she said, "To how much dust is it equivelent" Imam Ahmad recorded from `Awf bin Al-Harith bin At-Tufayl that `A'ishah told him that the Prophet used to say,«يَاعَائِشَةُ، إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا»(O `A'ishah! Beware of the sins that are belittled, for indeed they will be taken account of by Allah.) This Hadith was recorded by An-Nasa'i and Ibn Majah.Imam Ahmad recorded from `Abdullah bin Mas`ud that the Messenger of Allah said,«إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّهُنَّ يَجْتَمِعْنَ عَلَى الرَّجُلِ حَتْى يُهْلِكْنَه»(Beware of the sins that are belittled. For verily, they are gathered in a man until they destroy him.) And indeed the Messenger of Allah made an example of them (sins that are taken lightly) by saying that they are like a people who settle in barren land. Then their leader comes and orders the men to go out one at a time and each bring back a stick until they have gathered a large number of sticks. Then they kindled a fire and burned everything that they threw into it.This is the end of the Tafsir of Surat Idha Zulzilat (Az-Zalzalah) and all praise and thanks are due to Allah.

And the earth throws out its burdens,

And the earth throws out its burdens.

and earth brings forth her burdens,

and [when] the earth yields up her burdens,

And the earth bringeth forth her burthens,

And when the earth throws out its burdens,

And the earth brings out its loads.

and the earth will throw up all her burdens,

And when the earth throws out its burdens.

And Earth yieldeth up her burdens,

and discharges its burdens,

and when the earth brings forth its burdens

And the earth discharges its burdens

and it throws out its burden,

And the earth brings forth her burdens,

Waakhrajati alar<u>d</u>u athq<u>a</u>lah<u>a</u>

when the earth shakes off her burdens,

And the earth throws up her burdens (from within),

وَأَخْرَجَتِ ٱلْأَرْضُ أَثْقَالَهَا

And the earth will remove everything from within itself, i.e. the dead and other things.

And the earth will remove everything from within itself, i.e. the dead and other things.

<p>Verse [ 2] وَأَخْرَ‌جَتِ الْأَرْ‌ضُ أَثْقَالَهَا (and the earth will bring forth its burdens.) Muslim has recorded in his Sahih from Abu Hurairah ؓ that the Messenger of Allah ﷺ said:</p><p>"The earth will throw out the pieces of its liver [ contents ]. Gold and silver will come out like columns. A murderer will come and say: 'I killed for this?' The one who broke the ties of kinship will say: 'For this I severed the ties of kinship?' The thief will say: 'For this I got my hand amputated?' Then they will leave it there, and no one will take anything from it."</p>

Verse [ 2] وَأَخْرَ‌جَتِ الْأَرْ‌ضُ أَثْقَالَهَا (and the earth will bring forth its burdens.) Muslim has recorded in his Sahih from Abu Hurairah ؓ that the Messenger of Allah ﷺ said:"The earth will throw out the pieces of its liver [ contents ]. Gold and silver will come out like columns. A murderer will come and say: 'I killed for this?' The one who broke the ties of kinship will say: 'For this I severed the ties of kinship?' The thief will say: 'For this I got my hand amputated?' Then they will leave it there, and no one will take anything from it."

And man enquires: "What has come over it?"

And man says, “What has happened to it?”

and Man says., 'What ails her?'

and man cries out, "What has happened to her?" -

And man saith: what aileth her?

And man will say: "What is the matter with it?"

And man says, “What is the matter with it?”

and man will cry out: “What is the matter with her?”

And man will say: "What is the matter with it"

And man saith: What aileth her?

and man says, ‘What is the matter with her?’

and the human asks: "What is the matter with it?"

And man says, "What is [wrong] with it?" -

the human being will say (in horror), "What is happening to it?"

And man says: What has befallen her?

Waq<u>a</u>la alins<u>a</u>nu m<u>a</u> lah<u>a</u>

when man asks, "What is happening to her?";

And man cries (distressed): 'What is the matter with her?'-

وَقَالَ ٱلْإِنسَٰنُ مَا لَهَا

And the human will say, confused: “What is the matter with the earth, that it is moving and shaking?”

And the human will say, confused: “What is the matter with the earth, that it is moving and shaking?”

That day it will narrate its annals,

On that day earth will narrate its news,

upon that day she shall tell her tidings

on that Day will she recount all her tidings,

On that Day she will tell out the tidings thereof.

That Day it will declare its information (about all what happened over it of good or evil).

On that Day, it will tell its tales.

On that Day it will relate all her news,

That Day it will declare its information.

That day she will relate her chronicles,

On that day she will relate her chronicles

On that Day it shall proclaim its news,

That Day, it will report its news

On that day the earth will declare all (the activities of the human being) which have taken place on it,

On that day she shall tell her news,

Yawmai<u>th</u>in tu<u>h</u>addithu akhb<u>a</u>rah<u>a</u>

on that Day it will narrate its account,

On that Day will she declare her tidings:

يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا

On that great day, the earth will inform regarding the good and evil deeds that were committed upon it.

On that great day, the earth will inform regarding the good and evil deeds that were committed upon it.

For your Lord will have commanded it.

Because your Lord sent a command to it.

for that her Lord has inspired her.

as thy Sustainer will have inspired her to do!

Because thy Lord will inspire her.

Because your Lord has inspired it.

For your Lord will have inspired it.

for your Lord will have commanded her (to do so).

Because your Lord will inspire it.

Because thy Lord inspireth her.

for her Lord will have inspired her.

for your Lord will have revealed to it.

Because your Lord has commanded it.

having been inspired by your Lord.

Because your Lord had inspired her.

Bianna rabbaka aw<u>ha</u> lah<u>a</u>

for your Lord has so directed it.

For that thy Lord will have given her inspiration.

بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا

Because Allah will have taught it and commanded it to do so.

Because Allah will have taught it and commanded it to do so.

That day people will proceed separately to be shown their deeds.

On that day men will return towards their Lord, in different groups, in order to be shown their deeds.

Upon that day men shall issue in scatterings to see their works,

On that Day will all men come forward, cut off from one another, to be shown their [past] deeds.

On that Day mankind will proceed in bands, that they may be shewn their works.

That Day mankind will proceed in scattered groups that they may be shown their deeds.

On that Day, the people will emerge in droves, to be shown their works.

On that Day people will go forth in varying states so that they be shown their deeds.

That Day mankind will proceed in scattered groups that they may be shown their deeds.

That day mankind will issue forth in scattered groups to be shown their deeds.

On that day, mankind will issue forth in various groups to be shown their deeds.

On that Day mankind shall issue in scatterings to see their deeds.

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

On that day, people will come out of their graves in different groups to see (the results of) their own deeds.

On that day men shall come forth in sundry bodies that they may be shown their works.

Yawmai<u>th</u>in ya<u>s</u>duru a<b>l</b>nn<u>a</u>su asht<u>a</u>tan liyuraw aAAm<u>a</u>lahum

On that Day people will come forward in separate groups to be shown their deeds:

On that Day will men proceed in companies sorted out, to be shown the deeds that they (had done).

يَوْمَئِذٍ يَصْدُرُ ٱلنَّاسُ أَشْتَاتًا لِّيُرَوْا۟ أَعْمَٰلَهُمْ

On that great day on which the earth will quake, the humans will come to of the place of reckoning in groups, to see the deeds they committed in the world.

On that great day on which the earth will quake, the humans will come to of the place of reckoning in groups, to see the deeds they committed in the world.

Whosoever has done even an atom's weight of good will behold it;

So whoever does a good deed equal to the weight of the minutest particle, will see it.

and whoso has done an atom's weight of good shall see it,

And so, he who shall have done an atom's weight of good, shall behold it;

Then whosoever hath worked good of an atom's weight shall behold it

So whosoever does good equal to the weight of an atom (or a small ant), shall see it.

Whoever has done an atom's weight of good will see it.

So, whoever does an atom's weight of good shall see it;

So, whosoever does good equal to the weight of a speck of dust shall see it.

And whoso doeth good an atom's weight will see it then,

So whoever does an atom’s weight of good will see it,

Whosoever has done an atom's weight of good shall see it,

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

Whoever has done an atom's weight of good,

So. he who has done an atom's weight of good shall see it

Faman yaAAmal mithq<u>a</u>la <u>th</u>arratin khayran yarah<b>u</b>

whoever has done the smallest particle of good will see it;

Then shall anyone who has done an atom's weight of good, see it!

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُۥ

So whoever did a good or righteous deed equal to the weight of a small ant, will see it in front of him.

So whoever did a good or righteous deed equal to the weight of a small ant, will see it in front of him.

<p>Verse [ 7] فَمَن يَعْمَلْ مِثْقَالَ ذَرَّ‌ةٍ خَيْرً‌ا يَرَ‌هُ (So, whoever does good [ even ] to the weight of a particle shall see it.) The word 'good' here refers to what is good in terms of Shari` ah, that is, only a good deed done in the wake of faith is recognized by Allah. Any good deed done in the state of disbelief is not recognized, and consequently it will not be rewarded in the Hereafter, though it might have been rewarded in this world. It is argued on the basis of this verse that anyone who has an atom's weight of faith will eventually be taken out of Hell. The reason being that, according to the promise made in this verse, man must reap the fruit of his righteousness in the Hereafter. If he has not done any righteous deeds, faith itself is a great righteousness. Thus no matter how sinful a believer may be, he will not be condemned to Hell for good. On the other hand, if a non-believer has done tons of good deeds, they will be rendered vain in the Hereafter on account of lack of faith. He will, however, receive reward for them here in this world.</p>

Verse [ 7] فَمَن يَعْمَلْ مِثْقَالَ ذَرَّ‌ةٍ خَيْرً‌ا يَرَ‌هُ (So, whoever does good [ even ] to the weight of a particle shall see it.) The word 'good' here refers to what is good in terms of Shari` ah, that is, only a good deed done in the wake of faith is recognized by Allah. Any good deed done in the state of disbelief is not recognized, and consequently it will not be rewarded in the Hereafter, though it might have been rewarded in this world. It is argued on the basis of this verse that anyone who has an atom's weight of faith will eventually be taken out of Hell. The reason being that, according to the promise made in this verse, man must reap the fruit of his righteousness in the Hereafter. If he has not done any righteous deeds, faith itself is a great righteousness. Thus no matter how sinful a believer may be, he will not be condemned to Hell for good. On the other hand, if a non-believer has done tons of good deeds, they will be rendered vain in the Hereafter on account of lack of faith. He will, however, receive reward for them here in this world.

And whosoever has done even an atom's weight of evil will behold that.

And whoever does an evil deed equal to the weight of the minutest particle, will see it.

and whoso has done an atom's weight of evil shall see it.

and he who shall have done an atom's weight of evil, shall behold it.

And whosoever hath worked ill Of an atom's weight shall behold it.

And whosoever does evil equal to the weight of an atom (or a small ant), shall see it.

And whoever has done an atom's weight of evil will see it.

and whoever does an atom's weight of evil shall see it.

And whosoever does evil equal to the weight of a speck of dust shall see it.

And whoso doeth ill an atom's weight will see it then.

and whoever does an atom’s weight of evil will see it.

and whosoever has done an atom's weight of evil shall see it.

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

will see it and whoever has done an atom's weight of evil, will also see it.

And he who has done an atom's weight of evil shall see it.

Waman yaAAmal mithq<u>a</u>la <u>th</u>arratin sharran yarah<b>u</b>

while whoever has done the smallest particle of evil will see it.

And anyone who has done an atom's weight of evil, shall see it.

وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُۥ

And whoever did an evil deed equal to that, will see that in front of him also.

And whoever did an evil deed equal to that, will see that in front of him also.

<p>Verse [ 8] وَمَن يَعْمَلْ مِثْقَالَ ذَرَّ‌ةٍ شَرًّ‌ا يَرَ‌هُ (And Whoever does evil [ even ] to the weight of a particle shall see it.) By 'evil' here is meant the evil for which the evil-doer has not repented. The Qur'an and the Sunnah bear ample testimony to the fact that any sinner who sincerely repents for his sins Allah will most certainly accept his repentance. However, the sins for which the sinners have not repented in this world shall certainly bring their results, no matter how trivial or petty they might have been in their appearance. That is why the Messenger of Allah ﷺ warned Sayyidah ` A'ishah ؓ to beware of the sins that are belittled, for indeed they will be taken account of by Allah." [ Transmitted by Nasa'i and Ibn Majah ].</p><p>Sayyidna ` Abdullah Ibn Masud ؓ says that this verse is most robust and comprehensive verse of the Holy Qur'an. Sayyidna Anas ؓ in a lengthy narration reports that the Messenger of Allah ﷺ referred to this verse as الفاذۃ الجامعہ "the unique, most comprehensive verse".</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah Az-Zilzal</p><p>Ends here</p>

Verse [ 8] وَمَن يَعْمَلْ مِثْقَالَ ذَرَّ‌ةٍ شَرًّ‌ا يَرَ‌هُ (And Whoever does evil [ even ] to the weight of a particle shall see it.) By 'evil' here is meant the evil for which the evil-doer has not repented. The Qur'an and the Sunnah bear ample testimony to the fact that any sinner who sincerely repents for his sins Allah will most certainly accept his repentance. However, the sins for which the sinners have not repented in this world shall certainly bring their results, no matter how trivial or petty they might have been in their appearance. That is why the Messenger of Allah ﷺ warned Sayyidah ` A'ishah ؓ to beware of the sins that are belittled, for indeed they will be taken account of by Allah." [ Transmitted by Nasa'i and Ibn Majah ].Sayyidna ` Abdullah Ibn Masud ؓ says that this verse is most robust and comprehensive verse of the Holy Qur'an. Sayyidna Anas ؓ in a lengthy narration reports that the Messenger of Allah ﷺ referred to this verse as الفاذۃ الجامعہ "the unique, most comprehensive verse".Al-hamdulillahThe Commentary onSurah Az-ZilzalEnds here

I CALL TO witness the chargers, snorting, rushing to battle before the others,

By oath of those that sprint, breathing heavily. (The horses used in Holy War.)

By the snorting chargers,

Oh, the chargers that run panting,

By the chargers panting,

By the (steeds) that run, with panting (breath),

By the racers panting.

By (the horses) that charge snorting,

By the `Adiyat (steeds), snorting.

By the snorting courses,

By the snorting chargers,

By the snorting runners (the horses),

By the racers, panting,

(I swear) by the snorting chargers (of the warriors), whose hoofs strike against the rocks

I swear by the runners breathing pantingly,

Wa<b>a</b>lAA<u>a</u>diy<u>a</u>ti <u>d</u>ab<u>ha</u><b>n</b>

By the snorting, panting horses,

By the (Steeds) that run, with panting (breath),

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلْعَٰدِيَٰتِ ضَبْحًا

Allah takes an oath on the horses that run so hard that their breath can be heard.

Allah takes an oath on the horses that run so hard that their breath can be heard.

<p>Place of Revelation</p><p>According to Sayyidna Ibn Masud, Jabir, Hasan Basri, ` Ikramah and ` Ata' رحمۃ اللہ علیہم Surah Al-` Adiyat was revealed in Makkah and, according to Sayyidna Ibn ` Abbas, Anas ؓ ، Imam Malik and Qatadah رحمۃ اللہ علیہما ، the Surah was revealed in Madinah. [ Qurtubi ].</p><p>In this Surah Allah describes the special features of war-horses or chargers, and swears by them. The subject of the oath states that man is very ungrateful to his Lord. It has been explained time and again previously that it is the prerogative of Allah to swear oath by any of his creatures to recount an event or set down ordinances. It is not permitted for any of the human beings to take oath by any of the creatures. The purpose of swearing an oath is to confirm or give weight to a subsequently stated truth. It is also mentioned earlier that when the Holy Qur'an swears an oath by an object, it has some nexus with the subject of the oath. Here the hard tasks of the war-horses are called to bear testimony to the fact that man is very ungrateful for Allah's favours. In other words, man needs to look at the horses, especially the war-horses, who risk their lives to travel under very dangerous and difficult conditions, especially in the battlefields where they follow the commands of their masters, whereas man has not created them, he has not even created the fodder he gives to them. His task is merely to give them the fodder that Allah has created. The horses recognize and acknowledge this little favor man does to them, and are prepared to risk their lives and bear the greatest of hardships. As against this, Allah has created man with an insignificant drop of sperm and endowed him with high faculties, abilities, intellect and senses to perform various types of tasks, thus making him the crown of His creation. He [ Allah ] provided him with all types of food. Facilities are created for all his needs and necessities in an amazing manner. But man does not recognize and acknowledge any of these sublime favors, nor does he express his gratitude to his Creator.</p><p>Lexicographical Analysis</p><p>The word عَادِیَات adiyat is derived from the root ` adw' which means 'to run'. The ضَبح dabh means 'the sound coming out of the chest of a horse when it runs fast and breathes laboriously; panting.' The word مُورِیَاتِ muriyat is the active participle of the infinitive of اِیراَء ‘ira. The infinitive means 'to strike or produce fire with a particular piece of wood.' The word قَدح qadh means 'to strike or produce fire with a flint; striking sparks of fire when the horse runs fast on a rocky ground with horse-shoes on'. The word مُغِیرَات mughirat is active participle of the infinitive اِغَارَۃ igharah. The infinitive means 'to attack, or make a sudden hostile excursion upon, an enemy'. The word subh means 'morning or dawn'. This time has been specifically mentioned because it was the practice of Arabs to attack their enemy at dawn, and not at night in order to show off their bravery. They thought making a hostile excursion on the enemy in the darkness of night was an act of cowardice. The word اَثَرنَ atharna is derived from ` itharah, which means 'to raise dust'. The word نَقع naq' means 'dust'. This implies that the dust became stirred up and spread upon the horizon, especially in the morning when the horses run fast. Normally, this is not the time for clouds of dust to fly in this way, unless it was caused by very fast running.</p>

Place of RevelationAccording to Sayyidna Ibn Masud, Jabir, Hasan Basri, ` Ikramah and ` Ata' رحمۃ اللہ علیہم Surah Al-` Adiyat was revealed in Makkah and, according to Sayyidna Ibn ` Abbas, Anas ؓ ، Imam Malik and Qatadah رحمۃ اللہ علیہما ، the Surah was revealed in Madinah. [ Qurtubi ].In this Surah Allah describes the special features of war-horses or chargers, and swears by them. The subject of the oath states that man is very ungrateful to his Lord. It has been explained time and again previously that it is the prerogative of Allah to swear oath by any of his creatures to recount an event or set down ordinances. It is not permitted for any of the human beings to take oath by any of the creatures. The purpose of swearing an oath is to confirm or give weight to a subsequently stated truth. It is also mentioned earlier that when the Holy Qur'an swears an oath by an object, it has some nexus with the subject of the oath. Here the hard tasks of the war-horses are called to bear testimony to the fact that man is very ungrateful for Allah's favours. In other words, man needs to look at the horses, especially the war-horses, who risk their lives to travel under very dangerous and difficult conditions, especially in the battlefields where they follow the commands of their masters, whereas man has not created them, he has not even created the fodder he gives to them. His task is merely to give them the fodder that Allah has created. The horses recognize and acknowledge this little favor man does to them, and are prepared to risk their lives and bear the greatest of hardships. As against this, Allah has created man with an insignificant drop of sperm and endowed him with high faculties, abilities, intellect and senses to perform various types of tasks, thus making him the crown of His creation. He [ Allah ] provided him with all types of food. Facilities are created for all his needs and necessities in an amazing manner. But man does not recognize and acknowledge any of these sublime favors, nor does he express his gratitude to his Creator.Lexicographical AnalysisThe word عَادِیَات adiyat is derived from the root ` adw' which means 'to run'. The ضَبح dabh means 'the sound coming out of the chest of a horse when it runs fast and breathes laboriously; panting.' The word مُورِیَاتِ muriyat is the active participle of the infinitive of اِیراَء ‘ira. The infinitive means 'to strike or produce fire with a particular piece of wood.' The word قَدح qadh means 'to strike or produce fire with a flint; striking sparks of fire when the horse runs fast on a rocky ground with horse-shoes on'. The word مُغِیرَات mughirat is active participle of the infinitive اِغَارَۃ igharah. The infinitive means 'to attack, or make a sudden hostile excursion upon, an enemy'. The word subh means 'morning or dawn'. This time has been specifically mentioned because it was the practice of Arabs to attack their enemy at dawn, and not at night in order to show off their bravery. They thought making a hostile excursion on the enemy in the darkness of night was an act of cowardice. The word اَثَرنَ atharna is derived from ` itharah, which means 'to raise dust'. The word نَقع naq' means 'dust'. This implies that the dust became stirred up and spread upon the horizon, especially in the morning when the horses run fast. Normally, this is not the time for clouds of dust to fly in this way, unless it was caused by very fast running.

<h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>(In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">Swearing by the Horses of War about the Ungratefulness of Man and His Zeal for Wealth</h2><p>Allah swears by the horses when they are made to gallop into battle in His path (i.e., Jihad), and thus they run and pant, which is the sound that is heard from the horse when it runs.</p><div class="text_uthmani arabic">فَالمُورِيَـتِ قَدْحاً </div><p>(Striking sparks of fire.) meaning, the striking of their hooves on the rocks, which causes sparks of fire to fly from them.</p><div class="text_uthmani arabic">فَالْمُغِيرَتِ صُبْحاً </div><p>(And scouring to the raid at dawn.) meaning, the raid that is carried out in the early morning time. This is just as the Messenger of Allah used to perform raids in the early morning. He would wait to see if he heard the Adhan (call to prayer) from the people. If he heard it he would leave them alone, and if he didn't hear it he would attack. Then Allah says,</p><div class="text_uthmani arabic">فَأَثَرْنَ بِهِ نَقْعاً </div><p>(And raise the dust in clouds the while.) meaning, dust at the place of the battle with the horses.</p><div class="text_uthmani arabic">فَوَسَطْنَ بِهِ جَمْعاً </div><p>(And penetrating forthwith as one into the midst.) means, then are all in the middle of that spot, together. Allah's saying;</p><div class="text_uthmani arabic">فَالْمُغِيرَتِ صُبْحاً </div><p>(And scouring to the raid at dawn.) Ibn `Abbas, Mujahid and Qatadah, all said, "This means the invasion of the horses in the morning in the way of Allah." And His statement,</p><div class="text_uthmani arabic">فَأَثَرْنَ بِهِ نَقْعاً </div><p>(And raise the dust in clouds the while.) This is the place in which the attack takes place. The dust is stirred up by it. And His statement,</p><div class="text_uthmani arabic">فَوَسَطْنَ بِهِ جَمْعاً </div><p>(And penetrating forthwith as one into the midst.) Al-`Awfi narrated from Ibn `Abbas, `Ata, `Ikrimah, Qatadah and Ad-Dahhak that they all said, "This means into the midst of the disbelieving enemy." Concerning Allah's statement,</p><div class="text_uthmani arabic">إِنَّ الإِنسَـنَ لِرَبِّهِ لَكَنُودٌ </div><p>(Verily, man is ungrateful (Kanud) to his Lord.) This is the subject what is being sworn about, and it means that he (man) is ungrateful for the favors of His Lord and he rejects them. Ibn `Abbas, Mujahid, Ibrahim An-Nakha`i, Abu Al-Jawza', Abu Al-`Aliyah, Abu Ad-Duha, Sa`id bin Jubayr, Muhammad bin Qays, Ad-Dahhak, Al-Hasan, Qatadah, Ar-Rabi` bin Anas and Ibn Zayd all said, "Al-Kanud means ungrateful." Al-Hasan said, "Al-Kanud is the one who counts the calamities (that befall him) and he forgets Allah's favors."</p><h2 class="title">Concerning Allah's statement,</h2><div class="text_uthmani arabic">وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ </div><p>(And to that He bears witness.) Qatadah and Sufyan Ath-Thawri both said, "And indeed Allah is a witness to that." It is also possible that the pronoun (He) could be referring to man. This was said by Muhammad bin Ka`b Al-Qurazi. Thus, its meaning would be that man is a witness himself to the fact that he is ungrateful. This is obvious in his condition, meaning this is apparent from his statements and deeds. This is as Allah says,</p><div class="text_uthmani arabic">مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُواْ مَسَاجِدَ الله شَـهِدِينَ عَلَى أَنفُسِهِم بِالْكُفْرِ</div><p>(It is not for the idolators, to maintain the Masajid of Allah, while they witness disbelief against themselves.) (9:17) Allah said;</p><div class="text_uthmani arabic">وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ </div><p>(And verily, he is violent in the love of wealth.) meaning, and indeed in his love of the good, which is wealth, he is severe. There are two opinions concerning this. One of them is that it means that he is severe. There are two opinions concerning this. One of them is that it means that he is severe in his love of wealth. The other view is that it means he is covetous and stingy due to the love of wealth. However, both views are correct.</p><h2 class="title">The Threat about the Hereafter</h2><p>Then Allah encourages abstinence from worldly things and striving for the Hereafter, and He informs of what the situation will be after this present condition, and what man will face of horrors. He says,</p><div class="text_uthmani arabic">أَفَلاَ يَعْلَمُ إِذَا بُعْثِرَ مَا فِى الْقُبُورِ </div><p>(Knows he not that when the contents of the graves are poured forth) meaning, the dead that are in it will be brought out.</p><div class="text_uthmani arabic">وَحُصِّلَ مَا فِى الصُّدُورِ </div><p>(And that which is in the breasts shall be made known) Ibn `Abbas and others have said, "This means what was in their souls would be exposed and made apparent."</p><div class="text_uthmani arabic">إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌ </div><p>(Verily, that Day their Lord will be Well-Acquainted with them.) meaning, He knows all of that they used to do, and He will compensate them for it with the most deserving reward. He does not do even the slightest amount of injustice. This is the end of the Tafsir of Surat Al-`Adiyat, and all praise and thanks are due to Allah.</p>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful.Swearing by the Horses of War about the Ungratefulness of Man and His Zeal for WealthAllah swears by the horses when they are made to gallop into battle in His path (i.e., Jihad), and thus they run and pant, which is the sound that is heard from the horse when it runs.فَالمُورِيَـتِ قَدْحاً (Striking sparks of fire.) meaning, the striking of their hooves on the rocks, which causes sparks of fire to fly from them.فَالْمُغِيرَتِ صُبْحاً (And scouring to the raid at dawn.) meaning, the raid that is carried out in the early morning time. This is just as the Messenger of Allah used to perform raids in the early morning. He would wait to see if he heard the Adhan (call to prayer) from the people. If he heard it he would leave them alone, and if he didn't hear it he would attack. Then Allah says,فَأَثَرْنَ بِهِ نَقْعاً (And raise the dust in clouds the while.) meaning, dust at the place of the battle with the horses.فَوَسَطْنَ بِهِ جَمْعاً (And penetrating forthwith as one into the midst.) means, then are all in the middle of that spot, together. Allah's saying;فَالْمُغِيرَتِ صُبْحاً (And scouring to the raid at dawn.) Ibn `Abbas, Mujahid and Qatadah, all said, "This means the invasion of the horses in the morning in the way of Allah." And His statement,فَأَثَرْنَ بِهِ نَقْعاً (And raise the dust in clouds the while.) This is the place in which the attack takes place. The dust is stirred up by it. And His statement,فَوَسَطْنَ بِهِ جَمْعاً (And penetrating forthwith as one into the midst.) Al-`Awfi narrated from Ibn `Abbas, `Ata, `Ikrimah, Qatadah and Ad-Dahhak that they all said, "This means into the midst of the disbelieving enemy." Concerning Allah's statement,إِنَّ الإِنسَـنَ لِرَبِّهِ لَكَنُودٌ (Verily, man is ungrateful (Kanud) to his Lord.) This is the subject what is being sworn about, and it means that he (man) is ungrateful for the favors of His Lord and he rejects them. Ibn `Abbas, Mujahid, Ibrahim An-Nakha`i, Abu Al-Jawza', Abu Al-`Aliyah, Abu Ad-Duha, Sa`id bin Jubayr, Muhammad bin Qays, Ad-Dahhak, Al-Hasan, Qatadah, Ar-Rabi` bin Anas and Ibn Zayd all said, "Al-Kanud means ungrateful." Al-Hasan said, "Al-Kanud is the one who counts the calamities (that befall him) and he forgets Allah's favors."Concerning Allah's statement,وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ (And to that He bears witness.) Qatadah and Sufyan Ath-Thawri both said, "And indeed Allah is a witness to that." It is also possible that the pronoun (He) could be referring to man. This was said by Muhammad bin Ka`b Al-Qurazi. Thus, its meaning would be that man is a witness himself to the fact that he is ungrateful. This is obvious in his condition, meaning this is apparent from his statements and deeds. This is as Allah says,مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُواْ مَسَاجِدَ الله شَـهِدِينَ عَلَى أَنفُسِهِم بِالْكُفْرِ(It is not for the idolators, to maintain the Masajid of Allah, while they witness disbelief against themselves.) (9:17) Allah said;وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ (And verily, he is violent in the love of wealth.) meaning, and indeed in his love of the good, which is wealth, he is severe. There are two opinions concerning this. One of them is that it means that he is severe. There are two opinions concerning this. One of them is that it means that he is severe in his love of wealth. The other view is that it means he is covetous and stingy due to the love of wealth. However, both views are correct.The Threat about the HereafterThen Allah encourages abstinence from worldly things and striving for the Hereafter, and He informs of what the situation will be after this present condition, and what man will face of horrors. He says,أَفَلاَ يَعْلَمُ إِذَا بُعْثِرَ مَا فِى الْقُبُورِ (Knows he not that when the contents of the graves are poured forth) meaning, the dead that are in it will be brought out.وَحُصِّلَ مَا فِى الصُّدُورِ (And that which is in the breasts shall be made known) Ibn `Abbas and others have said, "This means what was in their souls would be exposed and made apparent."إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌ (Verily, that Day their Lord will be Well-Acquainted with them.) meaning, He knows all of that they used to do, and He will compensate them for it with the most deserving reward. He does not do even the slightest amount of injustice. This is the end of the Tafsir of Surat Al-`Adiyat, and all praise and thanks are due to Allah.

Then those striking sparks of fire,

Striking stones with their hooves, sparking fire.

by the strikers of fire,

sparks of fire striking,

And striking off fire by dashing their hoofs.

Striking sparks of fire (by their hooves),

Igniting sparks.

then raise sparks of fire (by their hoofs),

Striking sparks of fire.

Striking sparks of fire

by the strikers of sparks [with their hoofs],

by the strikers of fire,

And the producers of sparks [when] striking

and produce sparks

Then those that produce fire striking,

Fa<b>a</b>lmooriy<u>a</u>ti qad<u>ha</u><b>n</b>

striking sparks of fire with their hooves,

And strike sparks of fire,

فَٱلْمُورِيَٰتِ قَدْحًا

And He also takes an oath on the horses who, when their shoes strike the stones with force, sparks fly.

And He also takes an oath on the horses who, when their shoes strike the stones with force, sparks fly.

<p>Verse [ 100:5] فَوَسَطْنَ بِهِ جَمْعًا (then enter, at the same time, into the centre of the [ opposing ] host) In other words, they penetrate into the centre of the enemy forces without the least degree of fear.</p><p>The word kanud, (100:6) according to Hasan Basri (رح) ، refers to the one who counts the calamities that befall him, and forgets Allah's favours. Abu Bakr Wasiti said that kanud is the one who spends the bounties of Allah for sinful purposes. Tirmidhi said that kanud is the one who looks at the bounty, and not at the Bounteous Lord. In short, all these interpretations lead to the sense of 'ungratefulness to favours and bounties' and hence the expression kanud means 'ungrateful'.</p>

Verse [ 100:5] فَوَسَطْنَ بِهِ جَمْعًا (then enter, at the same time, into the centre of the [ opposing ] host) In other words, they penetrate into the centre of the enemy forces without the least degree of fear.The word kanud, (100:6) according to Hasan Basri (رح) ، refers to the one who counts the calamities that befall him, and forgets Allah's favours. Abu Bakr Wasiti said that kanud is the one who spends the bounties of Allah for sinful purposes. Tirmidhi said that kanud is the one who looks at the bounty, and not at the Bounteous Lord. In short, all these interpretations lead to the sense of 'ungratefulness to favours and bounties' and hence the expression kanud means 'ungrateful'.

Then those charging in the morning

And by oath of those who raid at dawn.

by the dawn-raiders

rushing to assault at morn,

And raiding at dawn

And scouring to the raid at dawn

Raiding at dawn.

then raid by the dawn,

And scouring to the raid at dawn.

And scouring to the raid at dawn,

by the raiders at dawn,

by the dawnraiders,

And the chargers at dawn,

while running during a raid at dawn,

Then those that make raids at morn,

Fa<b>a</b>lmugheer<u>a</u>ti <u>s</u>ub<u>ha</u><b>n</b>

as they gallop to make raids at dawn,

And push home the charge in the morning,

فَٱلْمُغِيرَٰتِ صُبْحًا

And He also takes an oath on the horses that raid the enemy at dawn.

And He also takes an oath on the horses that raid the enemy at dawn.

Raising clouds of dust,

So thereupon raising dust.

blazing a trail of dust,

thereby raising clouds of dust,

And therein raising dust.

And raise the dust in clouds the while,

Raising clouds of dust.

and blaze a trail of dust,

And raise the dust in clouds the while.

Then, therewith, with their trail of dust,

raising therein a trail of dust,

raising a trail of dust,

Stirring up thereby [clouds of] dust,

and leave behind a cloud of dust

Then thereby raise dust,

Faatharna bihi naqAA<u>a</u><b>n</b>

and raising clouds of dust,

And raise the dust in clouds the while,

فَأَثَرْنَ بِهِۦ نَقْعًا

And unsettle the dust by their running.

And unsettle the dust by their running.

Penetrating deep into the armies,

Then penetrate to the centre of the enemy army.

cleaving there with a host!

thereby storming [blindly] into any host!

And cleaving their way therein into the host,

Penetrating forthwith as one into the midst (of the foe);

Storming into the midst.

and penetrate deep into a host.

And penetrating forthwith as one into the midst.

Cleaving, as one, the centre (of the foe),

and cleaving therein a host!

dividing the gathering.

Arriving thereby in the center collectively,

which engulfs the enemy.

Then rush thereby upon an assembly:

Fawasa<u>t</u>na bihi jamAA<u>a</u><b>n</b>

forcing their way into the midst of the enemy,

And penetrate forthwith into the midst (of the foe) en masse;-

فَوَسَطْنَ بِهِۦ جَمْعًا

They then take their riders collectively into the midst of the enemy.

They then take their riders collectively into the midst of the enemy.

That man is ungrateful to his Lord

Indeed man is very ungrateful towards his Lord.

Surely Man is ungrateful to his Lord,

VERILY, towards his Sustainer man is most ungrateful

Verily man is Unto his Lord ungrateful.

Verily! Man (disbeliever) is ungrateful to his Lord;

Indeed, the human being is ungrateful to his Lord.

Verily man is most ungrateful to his Lord;

Verily, man is ungrateful to his Lord.

Lo! man is an ingrate unto his Lord

Indeed man is ungrateful to his Lord,

Indeed, the human is ungrateful to his Lord.

Indeed mankind, to his Lord, is ungrateful.

The human being is certainly ungrateful to his Lord.

Most surely man is ungrateful to his Lord.

Inna alins<u>a</u>na lirabbihi lakanood<b>un</b>

surely, man is ungrateful to his Lord.

Truly man is, to his Lord, ungrateful;

إِنَّ ٱلْإِنسَٰنَ لِرَبِّهِۦ لَكَنُودٌ

Indeed, the human is hesitant of the goodness his Lord intends from him.

Indeed, the human is hesitant of the goodness his Lord intends from him.

And is himself witness to it,

And indeed he himself is a witness to it.

and surely he is a witness against that!

and to this, behold, he [himself] bears witness indeed:

And verily to that he is witness.

And to that fact he bears witness (by his deeds);

And he bears witness to that.

and he himself is a witness to that,

And to that He bears witness.

And lo! he is a witness unto that;

and indeed he is [himself] witness to that!

To this he himself shall bear witness.

And indeed, he is to that a witness.

He himself knows this very well.

And most surely he is a witness of that.

Wainnahu AAal<u>a</u> <u>tha</u>lika lashaheed<b>un</b>

He himself bears witness to that.

And to that (fact) he bears witness (by his deeds);

وَإِنَّهُۥ عَلَىٰ ذَٰلِكَ لَشَهِيدٌ

And indeed, he is witness to the goodness he is hesitant in giving; he cannot deny it because of its clarity.

And indeed, he is witness to the goodness he is hesitant in giving; he cannot deny it because of its clarity.

And is intractable in his love of worldly goods.

And indeed he loves wealth to the extreme.

Surely he is passionate in his love for good things.

for, verily, to the love of wealth is he most ardently devoted.

And verily in the love of wealth he is vehement,

And verily, he is violent in the love of wealth.

And he is fierce in his love of wealth.

and surely he loves riches with a passionate loving.

And verily, he is violent in the love of wealth.

And lo! in the love of wealth he is violent.

And indeed he is an avid lover of wealth.

And indeed he is ardent for the love of good (wealth, becoming greedy).

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

He certainly has a strong love for wealth and riches.

And most surely he is tenacious in the love of wealth.

Wainnahu li<u>h</u>ubbi alkhayri lashadeed<b>un</b>

Surely, he is ardent in his love of wealth.

And violent is he in his love of wealth.

وَإِنَّهُۥ لِحُبِّ ٱلْخَيْرِ لَشَدِيدٌ

And indeed, he is miserly with his wealth due to his extreme love for it.

And indeed, he is miserly with his wealth due to his extreme love for it.

<p>Verse [ 100:8] وَإِنَّهُ لِحُبِّ الْخَيْرِ‌ لَشَدِيدٌ (and in his love for wealth, he is very intense.) Literally, the word khair means 'any good thing'. Idiomatically, the word khair, in Arabic, means 'wealth' implying that 'wealth' is an embodiment of goodness and benefit. However, some type of wealth can involve man in untold misery. In the Hereafter, this will be the position of all wealth acquired through unlawful means. Sometimes, wealth in this world too can prove to be nuisance and disaster. Nonetheless, according to Arabic idiom, worldly goods in this verse have been described as khair as the same word in another verse [ 2:180] اِن تَرَکَ خَیراً "...he leaves some wealth...". In this verse as well the word khair means 'wealth'.</p><p>To recap, having taken oath by war-horses, the subject states two points: [ 1] man is ungrateful or he is a blamer of his Lord who remembers misfortunes and forgets His favours; and [ 2] he is passionate in his love for wealth. Both these points are evil, rationally as well as from the Shari'ah point of view. These statements warn man against these evils. The evil of ingratitude is quite obvious and needs no elaboration, but the evil of man's violent love for wealth is not that obvious, and needs some elaboration. Wealth is the axis of man's needs and necessities. Shari'ah has not only permitted its acquisition, but it has also made its acquisition obligatory to the degree of his needs. Therefore, what is condemned in the verse is either the 'intense' or excessive love for wealth that makes one neglectful to one's obligations, and oblivious of the divine injunctions, or the sense is that earning wealth, even saving it according to one's needs is though permissible, having its love in the heart is bad. Let us consider the following illustration: When man feels the need to answer the call of nature, he does it out of necessity. In fact, he makes arrangements for it, but he does not develop love or passion for it in his heart. Likewise, when he falls sick and takes medication, or even undergoes surgery, but he does not develop attachment for it in his heart. He does it only out of necessity. The believer should treat the wealth in this way: A believer should acquire wealth, as Allah has commanded him, to the extent of his need, save it, look after it and utilize it whenever and wherever necessary, but his heart should not be attached to it. How elegantly Maulana Rumi (رح) has put it in one of his verses!</p><p>آب اندر زیر کشتی پشتی است آب در کشتی ھلاک کشتی است</p><p>"As long as the water remains under the boat, it helps the boat [ to sail ];</p><p>but if the water seeps into the boat, it sinks it."</p><p>Likewise, as long as the wealth floats around the boat of heart, it would be useful; but when it seeps into the heart, it will destroy it. Towards the conclusion of the Surah a warning has been sounded against these two evil qualities of man for which he will be punished in the Hereafter.</p>

Verse [ 100:8] وَإِنَّهُ لِحُبِّ الْخَيْرِ‌ لَشَدِيدٌ (and in his love for wealth, he is very intense.) Literally, the word khair means 'any good thing'. Idiomatically, the word khair, in Arabic, means 'wealth' implying that 'wealth' is an embodiment of goodness and benefit. However, some type of wealth can involve man in untold misery. In the Hereafter, this will be the position of all wealth acquired through unlawful means. Sometimes, wealth in this world too can prove to be nuisance and disaster. Nonetheless, according to Arabic idiom, worldly goods in this verse have been described as khair as the same word in another verse [ 2:180] اِن تَرَکَ خَیراً "...he leaves some wealth...". In this verse as well the word khair means 'wealth'.To recap, having taken oath by war-horses, the subject states two points: [ 1] man is ungrateful or he is a blamer of his Lord who remembers misfortunes and forgets His favours; and [ 2] he is passionate in his love for wealth. Both these points are evil, rationally as well as from the Shari'ah point of view. These statements warn man against these evils. The evil of ingratitude is quite obvious and needs no elaboration, but the evil of man's violent love for wealth is not that obvious, and needs some elaboration. Wealth is the axis of man's needs and necessities. Shari'ah has not only permitted its acquisition, but it has also made its acquisition obligatory to the degree of his needs. Therefore, what is condemned in the verse is either the 'intense' or excessive love for wealth that makes one neglectful to one's obligations, and oblivious of the divine injunctions, or the sense is that earning wealth, even saving it according to one's needs is though permissible, having its love in the heart is bad. Let us consider the following illustration: When man feels the need to answer the call of nature, he does it out of necessity. In fact, he makes arrangements for it, but he does not develop love or passion for it in his heart. Likewise, when he falls sick and takes medication, or even undergoes surgery, but he does not develop attachment for it in his heart. He does it only out of necessity. The believer should treat the wealth in this way: A believer should acquire wealth, as Allah has commanded him, to the extent of his need, save it, look after it and utilize it whenever and wherever necessary, but his heart should not be attached to it. How elegantly Maulana Rumi (رح) has put it in one of his verses!آب اندر زیر کشتی پشتی است آب در کشتی ھلاک کشتی است"As long as the water remains under the boat, it helps the boat [ to sail ];but if the water seeps into the boat, it sinks it."Likewise, as long as the wealth floats around the boat of heart, it would be useful; but when it seeps into the heart, it will destroy it. Towards the conclusion of the Surah a warning has been sounded against these two evil qualities of man for which he will be punished in the Hereafter.

Does he not know when the contents of the graves are laid bare

So does he not know? When those in the graves are raised,

Knows he not that when that which is in the tombs is over-thrown,

But does he not know that [on the Last Day,] when all that is in the graves is raised and brought out,

Knoweth he not - when that which is in the graves, shall be ransacked?

Knows he not that when the contents of the graves are brought out and poured forth (all mankind is resurrected).

Does he not know? When the contents of the graves are scattered around.

Is he not aware that when whatever lies (buried) in the graves is overthrown;

Knows he not that when the contents of the graves are poured forth

Knoweth he not that, when the contents of the graves are poured forth

Does he not know, when what is [buried] in the graves is turned over,

Does he not know that when that which is in the graves is overthrown,

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

Does he not know that on the day when those in the graves are resurrected

Does he not then know when what is in the graves is raised,

Afal<u>a</u> yaAAlamu i<u>tha</u> buAAthira m<u>a</u> fee alquboor<b>i</b>

Is he not aware of the time when the contents of the graves will be brought out?

Does he not know,- when that which is in the graves is scattered abroad

أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِى ٱلْقُبُورِ

Does this human, deceived by the worldly life, not know that when Allah will resurrect the dead from their graves and take them out of the earth to take them to account and requite them, that the matter will not be as he imagines?

Does this human, deceived by the worldly life, not know that when Allah will resurrect the dead from their graves and take them out of the earth to take them to account and requite them, that the matter will not be as he imagines?

<p>Verses [ 100:9-11] وَحُصِّلَ مَا فِي الصُّدُورِ‌ ﴿10﴾ إِنَّ رَ‌بَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌ‌ ﴿11﴾ أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ‌ مَا فِي الْقُبُورِ‌ ﴿9﴾ (Does he not then know [ what will happen ] when all that is contained in the graves will be overturned, and all that is contained in the hearts will be exposed. Surely your Lord, that day, is fully aware of them.) Divine retribution will be meted out, in the Hereafter, to each person commensurate with his deeds, good or bad, as Allah is well-aware of them. Therefore, it would be wise for man to abstain from ingratitude, and he should not have such a violently passionate love for wealth and indulgence in worldly riches as to be unable to separate the good from the bad.</p><p>Special Note</p><p>The current set of verses describes these evil qualities of man in general terms, while Prophets (علیہم السلام) ، friends of Allah and many of His righteous servants are free from these evil qualities or from any earthly attachments. They acquire wealth through lawful means and abstain from acquiring it through unlawful means. They are ever so grateful to Allah for the wealth He has given them and spend it in the way of Allah. So how these evils are attributed to man in general terms? The answer is that most people have these evil qualities, but this does not imply that all, without any exception, are characterized by these qualities. The upright people are excluded from the general statement. Some of the scholars restrict the word 'man' to 'unbelievers'. These two evil qualities are the essential characteristics of unbelievers, and if they are found in a Muslim [ God forbid!], he needs to reflect and be careful. Allah knows best!</p><p>Al-Hhamdulillah</p><p>The Commentary on</p><p>Surah Al‘Adiyat</p><p>Ends here</p>

Verses [ 100:9-11] وَحُصِّلَ مَا فِي الصُّدُورِ‌ ﴿10﴾ إِنَّ رَ‌بَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌ‌ ﴿11﴾ أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ‌ مَا فِي الْقُبُورِ‌ ﴿9﴾ (Does he not then know [ what will happen ] when all that is contained in the graves will be overturned, and all that is contained in the hearts will be exposed. Surely your Lord, that day, is fully aware of them.) Divine retribution will be meted out, in the Hereafter, to each person commensurate with his deeds, good or bad, as Allah is well-aware of them. Therefore, it would be wise for man to abstain from ingratitude, and he should not have such a violently passionate love for wealth and indulgence in worldly riches as to be unable to separate the good from the bad.Special NoteThe current set of verses describes these evil qualities of man in general terms, while Prophets (علیہم السلام) ، friends of Allah and many of His righteous servants are free from these evil qualities or from any earthly attachments. They acquire wealth through lawful means and abstain from acquiring it through unlawful means. They are ever so grateful to Allah for the wealth He has given them and spend it in the way of Allah. So how these evils are attributed to man in general terms? The answer is that most people have these evil qualities, but this does not imply that all, without any exception, are characterized by these qualities. The upright people are excluded from the general statement. Some of the scholars restrict the word 'man' to 'unbelievers'. These two evil qualities are the essential characteristics of unbelievers, and if they are found in a Muslim [ God forbid!], he needs to reflect and be careful. Allah knows best!Al-HhamdulillahThe Commentary onSurah Al‘AdiyatEnds here

And the secrets of the hearts exposed,

And all what lies in the breasts is opened –

and that which is in the breasts is brought out --

and all that is [hidden] in men's hearts is bared

And there shall be brounht to light that which is in the breasts?

And that which is in the breasts (of men) shall be made known.

And the contents of the hearts are obtained.

and the secrets of the hearts are laid bare (and examined)?

And that which is in the breasts shall be made known

And the secrets of the breasts are made known,

and what is [concealed] in the breasts is divulged,

and that which is in the chest is brought out,

And that within the breasts is obtained,

and all that is in the hearts is made public,

And what is in the breasts is made apparent?

Wa<u>h</u>u<u>ss</u>ila m<u>a</u> fee a<b>l</b><u>ss</u>udoor<b>i</b>

And the hearts' contents shall be brought into the open?

And that which is (locked up) in (human) breasts is made manifest-

وَحُصِّلَ مَا فِى ٱلصُّدُورِ

And the intentions, beliefs etc. within the hearts will be made clear and apparent.

And the intentions, beliefs etc. within the hearts will be made clear and apparent.

Surely their Lord will be aware of their (deeds).

On that day their Lord surely knows all about them!

surely on that day their Lord shall be aware of them!

that on that Day their Sustainer [will show that He] has always been fully aware of them?

Verily their Lord on that Day will be of them Aware.

Verily, that Day (i.e. the Day of Resurrection) their Lord will be Well-Acquainted with them (as to their deeds), (and will reward them for their deeds).

Their Lord, on that Day, is fully informed of them.

Surely on that Day will their Lord be fully informed about them.

Verily, that Day their Lord will be Well-Acquainted with them.

On that day will their Lord be perfectly informed concerning them.

on that day their Lord will be well informed about them [and their deeds]?

indeed, on that Day their Lord will be aware of them!

Indeed, their Lord with them, that Day, is [fully] Acquainted.

their Lord will examine his deeds?

Most surely their Lord that day shall be fully aware of them.

Inna rabbahum bihim yawmai<u>th</u>in lakhabeer<b>un</b>

Surely, on that Day, they will know that their Lord had full knowledge of them all.

That their Lord had been Well-acquainted with them, (even to) that Day?

إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌۢ

Indeed, their Lord will be aware of every matter of theirs on that day; none of the affairs of His servants will be hidden from Him, and He will requite them for that.

Indeed, their Lord will be aware of every matter of theirs on that day; none of the affairs of His servants will be hidden from Him, and He will requite them for that.

THE STARTLING CALAMITY.

The event that terrifies the hearts!

The Clatterer!

OH, the sudden calamity!

The Striking!

Al-Qari'ah (the striking Hour i.e. the Day of Resurrection),

The Shocker.

The Calamity!

Al-Qari`ah.

The Calamity!

The Catastrophe!

The Clatterer (the Day of Judgement)!

The Striking Calamity -

The (unprecedented) crash!

The terrible calamity!

Alq<u>a</u>riAAa<b>tu</b>

The Clatterer!

The (Day) of Noise and Clamour:

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱلْقَارِعَةُ

The hour that strikes the hearts of people because of the severity of its horrors.

The hour that strikes the hearts of people because of the severity of its horrors.

<p>Human Deeds, Good or Bad, will be Weighed</p><p>This Surah mentions the weighing of human deeds. He whose scales are heavy will be led to Paradise, and he whose scales are light will be led to Hell. Please see Ma’ ariful Qur'an, Vol. 3/ pp 539-547, for a full and complete analysis of the Weighing of human deeds. The analysis also allays the doubts raised against the concept of weighing of deeds.</p><p>We have also explained there that it appears from reconciliation of conflicting narrations and Qur'anic verses that the weighing on Plain of Resurrection will take place twice. The first weighing will be to separate the believers from the non-believers. Anyone whose Book of Deeds is put on the scale and contains the belief ('Iman) will be heavy, and the scale of anyone whose Ledger of Deeds does not contain 'Iman will be light. At this stage, the believers will be separated from the non-believers. Weighing on the second time will be to distinguish between good and evil deeds of the believers. The reference, in the present Surah, is probably to the first weighing in which the scale of every believer will be heavy regardless of his other deeds, while the scale of an unbeliever will be light, even though he might have performed some good acts.</p><p>It is explained in Mazhari that the Holy Qur'an generally contrasts the unbelievers and righteous believers, when speaking of retribution [ reward or punishment ], because the latter are the perfect believers. As for the believers who have performed righteous as well as unrighteous deeds, the Qur'an is generally silent on the issue. However, the principle may be noted that on the Day of Judgment human deeds will not be counted, but weighed. Fewer good deeds with high degree of faith and sincerity, and in accordance with Sunnah will be heavier than many good deeds - prayers, fasting, charity and pilgrimage with lesser degree of faith and sincerity, or not completely in accordance with Sunnah.</p><p>Al-Hamdullah</p><p>The Commentary on</p><p>Surah al-Qari’ ah</p><p>Ends here</p>

Human Deeds, Good or Bad, will be WeighedThis Surah mentions the weighing of human deeds. He whose scales are heavy will be led to Paradise, and he whose scales are light will be led to Hell. Please see Ma’ ariful Qur'an, Vol. 3/ pp 539-547, for a full and complete analysis of the Weighing of human deeds. The analysis also allays the doubts raised against the concept of weighing of deeds.We have also explained there that it appears from reconciliation of conflicting narrations and Qur'anic verses that the weighing on Plain of Resurrection will take place twice. The first weighing will be to separate the believers from the non-believers. Anyone whose Book of Deeds is put on the scale and contains the belief ('Iman) will be heavy, and the scale of anyone whose Ledger of Deeds does not contain 'Iman will be light. At this stage, the believers will be separated from the non-believers. Weighing on the second time will be to distinguish between good and evil deeds of the believers. The reference, in the present Surah, is probably to the first weighing in which the scale of every believer will be heavy regardless of his other deeds, while the scale of an unbeliever will be light, even though he might have performed some good acts.It is explained in Mazhari that the Holy Qur'an generally contrasts the unbelievers and righteous believers, when speaking of retribution [ reward or punishment ], because the latter are the perfect believers. As for the believers who have performed righteous as well as unrighteous deeds, the Qur'an is generally silent on the issue. However, the principle may be noted that on the Day of Judgment human deeds will not be counted, but weighed. Fewer good deeds with high degree of faith and sincerity, and in accordance with Sunnah will be heavier than many good deeds - prayers, fasting, charity and pilgrimage with lesser degree of faith and sincerity, or not completely in accordance with Sunnah.Al-HamdullahThe Commentary onSurah al-Qari’ ahEnds here

<h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">Al-Qariah is one of the names of the Day of Judgement, like Al-Haqqah, At-Tammah, As-Sakhkhah others</h2><p>Then Allah intensifies concern and fright for it by saying,</p><div class="text_uthmani arabic">وَمَآ أَدْرَاكَ مَا الْقَارِعَةُ </div><p>(And what will make you know what Al-Qari`ah is) Then He explains this by saying,</p><div class="text_uthmani arabic">يَوْمَ يَكُونُ النَّاسُ كَالْفَرَاشِ الْمَبْثُوثِ </div><p>(It is a Day whereon mankind will be like moths scattered about.) meaning, in their scattering, their dividing, their coming and their going, all due to being bewildered at what is happening to them, they will be like scattered moths. This is like Allah's statement,</p><div class="text_uthmani arabic">كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ</div><p>(As if they were locusts spread abroad.) (54:7) Allah said,</p><div class="text_uthmani arabic">وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ </div><p>(And the mountains will be like wool, carded.) meaning, they will become like carded wool that has began to wear out (fade away) and be torn apart. Mujahid, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah, `Ata' Al-Khurasani, Ad-Dahhak and As-Suddi have all said,</p><div class="text_uthmani arabic">كَالْعِهْنِ</div><p>(like wool (`Ihn). ) "Woolen." Then Allah informs about the results received by those who performed the deeds, and the honor and disgrace they will experience based upon their deeds. He says,</p><div class="text_uthmani arabic">فَأَمَّا مَن ثَقُلَتْ مَوَزِينُهُ </div><p>(Then as for him whose Balance will be heavy.) meaning, his good deeds are more than his bad deeds.</p><div class="text_uthmani arabic">فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ </div><p>(He will live a pleasant life.) meaning, in Paradise.</p><div class="text_uthmani arabic">وَأَمَّا مَنْ خَفَّتْ مَوَزِينُهُ </div><p>(But as for him whose Balance will be light.) meaning, his bad deeds are more than his good deeds. Then Allah says,</p><div class="text_uthmani arabic">فَأُمُّهُ هَاوِيَةٌ </div><p>(His mother will be Hawiyah.) It has been said that this means he will be falling and tumbling headfirst into the fire of Hell, and the expression `his mother' has been used to refer to his brain (as it is the mother of his head). A statement similar to this has been reported from Ibn `Abbas, `Ikrimah, Abu Salih and Qatadah. Qatadah said, "He will fall into the Hellfire on his head." Abu Salih made a similar statement when he said, "They will fall into the Fire on their heads." It has also been said that it means his mother that he will return to and end up with in the Hereafter will be Hawiyah, which is one of the names of the Hellfire. Ibn Jarir said, "Al-Hawiyah is only called his mother because he will have no other abode except for it." Ibn Zayd said, "Al-Hawiyah is the Fire, and it will be his mother and his abode to which he will return, and where he will be settled." Then he recited the Ayah,</p><div class="text_uthmani arabic">وَمَأْوَاهُمُ النَّارُ</div><p>(Their abode will be the Fire.) (3:151) Ibn Abi Hatim said that it has been narrated from Qatadah that he said, "It is the Fire, and it is their abode." Thus, Allah says in explaining the meaning of Al-Hawiyah,</p><div class="text_uthmani arabic">وَمَآ أَدْرَاكَ مَا هِيَهْ </div><p>(And what will make you know what it is). Allah's statement</p><div class="text_uthmani arabic">نَارٌ حَامِيَةٌ </div><p>(A fire Hamiyah!) meaning, extreme heat. It is a heat that is accompanied by a strong flame and fire. It is narrated from Abu Hurayrah that the Prophet said,</p><div class="text_uthmani arabic">«نَارُ بَنِي آدَمَ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم»</div><p>(The fire of the Children of Adam that you all kindle is one part of the seventy parts of the fire of Hell.) They (the Companions) said, "O Messenger of Allah! Isn't it sufficient" He replied,</p><div class="text_uthmani arabic">«إِنَّهَا فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا»</div><p>(It is more than it by sixty-nine times.) This has been recorded by Al-Bukhari and Muslim. In some of the wordings he stated,</p><div class="text_uthmani arabic">«إِنَّهَا فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا، كُلُّهُنَّ مِثْلُ حَرِّهَا»</div><p>(It is more than it by sixty-nine times, each of them is like the heat of it.) It has been narrated in a Hadith that Imam Ahmad recorded from Abu Hurayrah that the Prophet said,</p><div class="text_uthmani arabic">«إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ، يَغْلِي مِنْهُمَا دِمَاغُه»</div><p>(Verily, the person who will receive the lightest torment of the people of the Hellfire will be a man who will have two sandals that will cause his brain to boil. )" It has been confirmed in the</p><h2 class="title">Two Sahihs that the Messenger of Allah said,</h2><div class="text_uthmani arabic">«اشْتَكَتِ النَّارُ إِلَى رَبِّهَا فَقَالَتْ: يَا رَبِّ أَكَلَ بَعْضِي بَعْضًا، فَأَذِنَ لَهَا بِنَفَسَيْنِ: نَفَسٍ فِي الشِّتَاءِ، وَنَفَسٍ فِي الصَّيْفِ، فَأَشَدُّ مَا تَجِدُونَ فِي الشِّتَاءِ مِنْ بَرْدِهَا، وَأَشَدُّ مَا تَجِدُونَ فِي الصَّيْفِ مِنْ حَرِّهَا»</div><p>(The Hellfire complained to its Lord and said, "O Lord! Some parts of me devour other parts of me." So He (Allah) permitted it to take two breaths: one breath in the winter and one breath in the summer. Thus, the most severe cold that you experience in the winter is from its cold, and the most severe heat that you experience in the summer is from its heat. ) In the Two Sahihs it is recorded that he said,</p><div class="text_uthmani arabic">«إِذَا اشْتَدَّ الْحَرُّ فَأَبْرِدُوا عَنِ الصَّلَاةِ، فَإِنَّ شِدَّةَ الْحَرِّ مِنْ فَيْحِ جَهَنَّم»</div><p>(When the heat becomes intense pray the prayer when it cools down, for indeed the intense heat is from the breath of Hell.) This is the end of the Tafsir of Surat Al-Qari`ah, and all praise and thanks are due to Allah.</p>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.Al-Qariah is one of the names of the Day of Judgement, like Al-Haqqah, At-Tammah, As-Sakhkhah othersThen Allah intensifies concern and fright for it by saying,وَمَآ أَدْرَاكَ مَا الْقَارِعَةُ (And what will make you know what Al-Qari`ah is) Then He explains this by saying,يَوْمَ يَكُونُ النَّاسُ كَالْفَرَاشِ الْمَبْثُوثِ (It is a Day whereon mankind will be like moths scattered about.) meaning, in their scattering, their dividing, their coming and their going, all due to being bewildered at what is happening to them, they will be like scattered moths. This is like Allah's statement,كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ(As if they were locusts spread abroad.) (54:7) Allah said,وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountains will be like wool, carded.) meaning, they will become like carded wool that has began to wear out (fade away) and be torn apart. Mujahid, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah, `Ata' Al-Khurasani, Ad-Dahhak and As-Suddi have all said,كَالْعِهْنِ(like wool (`Ihn). ) "Woolen." Then Allah informs about the results received by those who performed the deeds, and the honor and disgrace they will experience based upon their deeds. He says,فَأَمَّا مَن ثَقُلَتْ مَوَزِينُهُ (Then as for him whose Balance will be heavy.) meaning, his good deeds are more than his bad deeds.فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ (He will live a pleasant life.) meaning, in Paradise.وَأَمَّا مَنْ خَفَّتْ مَوَزِينُهُ (But as for him whose Balance will be light.) meaning, his bad deeds are more than his good deeds. Then Allah says,فَأُمُّهُ هَاوِيَةٌ (His mother will be Hawiyah.) It has been said that this means he will be falling and tumbling headfirst into the fire of Hell, and the expression `his mother' has been used to refer to his brain (as it is the mother of his head). A statement similar to this has been reported from Ibn `Abbas, `Ikrimah, Abu Salih and Qatadah. Qatadah said, "He will fall into the Hellfire on his head." Abu Salih made a similar statement when he said, "They will fall into the Fire on their heads." It has also been said that it means his mother that he will return to and end up with in the Hereafter will be Hawiyah, which is one of the names of the Hellfire. Ibn Jarir said, "Al-Hawiyah is only called his mother because he will have no other abode except for it." Ibn Zayd said, "Al-Hawiyah is the Fire, and it will be his mother and his abode to which he will return, and where he will be settled." Then he recited the Ayah,وَمَأْوَاهُمُ النَّارُ(Their abode will be the Fire.) (3:151) Ibn Abi Hatim said that it has been narrated from Qatadah that he said, "It is the Fire, and it is their abode." Thus, Allah says in explaining the meaning of Al-Hawiyah,وَمَآ أَدْرَاكَ مَا هِيَهْ (And what will make you know what it is). Allah's statementنَارٌ حَامِيَةٌ (A fire Hamiyah!) meaning, extreme heat. It is a heat that is accompanied by a strong flame and fire. It is narrated from Abu Hurayrah that the Prophet said,«نَارُ بَنِي آدَمَ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم»(The fire of the Children of Adam that you all kindle is one part of the seventy parts of the fire of Hell.) They (the Companions) said, "O Messenger of Allah! Isn't it sufficient" He replied,«إِنَّهَا فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا»(It is more than it by sixty-nine times.) This has been recorded by Al-Bukhari and Muslim. In some of the wordings he stated,«إِنَّهَا فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا، كُلُّهُنَّ مِثْلُ حَرِّهَا»(It is more than it by sixty-nine times, each of them is like the heat of it.) It has been narrated in a Hadith that Imam Ahmad recorded from Abu Hurayrah that the Prophet said,«إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ، يَغْلِي مِنْهُمَا دِمَاغُه»(Verily, the person who will receive the lightest torment of the people of the Hellfire will be a man who will have two sandals that will cause his brain to boil. )" It has been confirmed in theTwo Sahihs that the Messenger of Allah said,«اشْتَكَتِ النَّارُ إِلَى رَبِّهَا فَقَالَتْ: يَا رَبِّ أَكَلَ بَعْضِي بَعْضًا، فَأَذِنَ لَهَا بِنَفَسَيْنِ: نَفَسٍ فِي الشِّتَاءِ، وَنَفَسٍ فِي الصَّيْفِ، فَأَشَدُّ مَا تَجِدُونَ فِي الشِّتَاءِ مِنْ بَرْدِهَا، وَأَشَدُّ مَا تَجِدُونَ فِي الصَّيْفِ مِنْ حَرِّهَا»(The Hellfire complained to its Lord and said, "O Lord! Some parts of me devour other parts of me." So He (Allah) permitted it to take two breaths: one breath in the winter and one breath in the summer. Thus, the most severe cold that you experience in the winter is from its cold, and the most severe heat that you experience in the summer is from its heat. ) In the Two Sahihs it is recorded that he said,«إِذَا اشْتَدَّ الْحَرُّ فَأَبْرِدُوا عَنِ الصَّلَاةِ، فَإِنَّ شِدَّةَ الْحَرِّ مِنْ فَيْحِ جَهَنَّم»(When the heat becomes intense pray the prayer when it cools down, for indeed the intense heat is from the breath of Hell.) This is the end of the Tafsir of Surat Al-Qari`ah, and all praise and thanks are due to Allah.

What is the startling calamity?

What is the event that terrifies the hearts?

What is the Clatterer?

How awesome the sudden calamity!

What is the Striking?

What is the striking (Hour)?

What is the Shocker?

What is the Calamity?

What is Al-Qari`ah

What is the Calamity?

What is the Catastrophe?

What is the Clatterer.

What is the Striking Calamity?

What is the crash?

What is the terrible calamity!

M<u>a</u> alq<u>a</u>riAAa<b>tu</b>

What is the Clatterer?

What is the (Day) of Noise and Clamour?

مَا ٱلْقَارِعَةُ

What is this hour that strikes the hearts of people because of the severity of its horrors?

What is this hour that strikes the hearts of people because of the severity of its horrors?

How will you comprehend what the startling calamity is? --

And what have you understood, what the event that terrifies the hearts is!

And what shall teach thee what is the Clatterer?

And what could make thee conceive what that sudden calamity will be?

What shall Make thee know that which the Striking is?

And what will make you know what the striking (Hour) is?

What will explain to you what the Shocker is?

And what do you know what the Calamity is?

And what will make you know what Al-Qari`ah is

Ah, what will convey unto thee what the Calamity is!

What will show you what is the Catastrophe?

What shall let you know what the Clatterer is!

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

Would that you knew what the crash is!

And what will make you comprehend what the terrible calamity is?

Wam<u>a</u> adr<u>a</u>ka m<u>a</u> alq<u>a</u>riAAa<b>tu</b>

Would that you knew what the Clatterer is!

And what will explain to thee what the (Day) of Noise and Clamour is?

وَمَآ أَدْرَىٰكَ مَا ٱلْقَارِعَةُ

O Messenger! And what do you know of this hour that strikes the hearts of people because of the severity of its horrors? It is the Day of Judgement.

O Messenger! And what do you know of this hour that strikes the hearts of people because of the severity of its horrors? It is the Day of Judgement.

A Day on which human beings would be like so many scattered moths,

The day when men will be like scattered moths.

The day that men shall be like scattered moths,

[It will occur] on the Day when men will be like moths swarming in confusion,

A Day whereon mankind shall become as moths scattered,

It is a Day whereon mankind will be like moths scattered about,

The Day when the people will be like scattered moths.

On that Day human beings shall be like scattered moths,

It is a Day whereon mankind will be like moths scattered about.

A day wherein mankind will be as thickly-scattered moths

[It is] the day when mankind will be like scattered moths

On that Day people shall become like scattered moths

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

On that day, people will be like scattered moths

The day on which men shall be as scattered moths,

Yawma yakoonu a<b>l</b>nn<u>a</u>su ka<b>a</b>lfar<u>a</u>shi almabthooth<b>i</b>

[It is] a Day when mankind shall be like scattered moths

(It is) a Day whereon men will be like moths scattered about,

يَوْمَ يَكُونُ ٱلنَّاسُ كَٱلْفَرَاشِ ٱلْمَبْثُوثِ

On the day when the hearts of people will be struck, they will be like locusts, dispersed here and there.

On the day when the hearts of people will be struck, they will be like locusts, dispersed here and there.

The mountains like the tufts of carded wool.

And mountains will be like flying wool.

and the mountains shall be like plucked wool-tufts.

and the mountains will be like fluffy tufts of wool....

And the mountains shall become as wool carded,

And the mountains will be like carded wool,

And the mountains will be like tufted wool.

and the mountains shall be like fluffs of carded wool in varying colours.

And the mountains will be like wool, carded.

And the mountains will become as carded wool.

and the mountains like carded wool.

and the mountains like tufts of carded wool.

And the mountains will be like wool, fluffed up.

and mountains will be like carded wool.

And the mountains shall be as loosened wool.

Watakoonu aljib<u>a</u>lu ka<b>a</b>lAAihni almanfoosh<b>i</b>

and the mount-ains like tufts of carded wool.

And the mountains will be like carded wool.

وَتَكُونُ ٱلْجِبَالُ كَٱلْعِهْنِ ٱلْمَنفُوشِ

And the mountains will be like carded wool, in the way they will move from their places with force.

And the mountains will be like carded wool, in the way they will move from their places with force.

Then he whose deeds shall weigh heavier in the scale

So for one whose scales prove heavy,

Then he whose deeds weigh heavy in the Balance

And then, he whose weight [of good deeds] is heavy in the balance

Then as for him whose balances are heavy,

Then as for him whose balance (of good deeds) will be heavy,

As for he whose scales are heavy.

Then he whose scales weigh heavier

Then as for him whose Balance will be heavy,

Then, as for him whose scales are heavy (with good works),

As for him, whose deeds weigh heavy in the scales,

Then he whose deeds weigh heavy in the Scale

Then as for one whose scales are heavy [with good deeds],

Those whose good deeds will weigh heavier (on the scale)

Then as for him whose measure of good deeds is heavy,

Faamm<u>a</u> man thaqulat maw<u>a</u>zeenuh<b>u</b>

Then, the one whose good deeds weigh heavy on the scales,

Then, he whose balance (of good deeds) will be (found) heavy,

فَأَمَّا مَن ثَقُلَتْ مَوَٰزِينُهُۥ

As for the one whose good deeds will outweigh his evil deeds.

As for the one whose good deeds will outweigh his evil deeds.

Will have a tranquil life;

He is therefore in the desired bliss.

shall inherit a pleasing life,

shall find himself in a happy' state of life;

He shall be in a lifewell-pleasing.

He will live a pleasant life (in Paradise).

He will be in a pleasant life.

shall have a blissful life;

He will live a pleasant life.

He will live a pleasant life.

he will have a pleasing life.

shall live in a life which is pleasing,

He will be in a pleasant life.

will live a pleasant life,

He shall live a pleasant life.

Fahuwa fee AAeeshatin r<u>ad</u>iya<b>tin</b>

will have a most pleasing life.

Will be in a life of good pleasure and satisfaction.

فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ

He will live a contented life which he will achieve in Paradise.

He will live a contented life which he will achieve in Paradise.

But he whose deeds are lighter in the balance

And for one whose scales prove light,

but he whose deeds weigh light in the Balance

whereas he whose weight is light in the balance

And as for him whose balances are light,

But as for him whose balance (of good deeds) will be light,

But as for he whose scales are light.

but he whose scales weigh lighter,

But as for him whose Balance will be light,

But as for him whose scales are light,

But as for him, whose deeds weigh light in the scales,

but he whose weight is light in the Scale,

But as for one whose scales are light,

but those whose good deeds will be lighter (on the scale).

And as for him whose measure of good deeds is light,

Waamm<u>a</u> man khaffat maw<u>a</u>zeenuh<b>u</b>

But as for him whose deeds are light on the scales,

But he whose balance (of good deeds) will be (found) light,-

وَأَمَّا مَنْ خَفَّتْ مَوَٰزِينُهُۥ

And as for the one whose evil deeds outweigh his good deeds.

And as for the one whose evil deeds outweigh his good deeds.

Will have the Abyss for abode.

He is in the lap of one that abases.

shall plunge in the womb of the Pit.

shall be engulfed by an abyss.

His dwelling shall be the Abyss.

He will have his home in Hawiyah (pit, i.e. Hell).

His home is the Abyss.

his shall be the deep pit for a dwelling.

His mother will be Hawiyah.

A bereft and Hungry One will be his mother,

his home will be the Abyss.

his head will be in the Plunging

His refuge will be an abyss.

will have hawiyah as their dwelling.

His abode shall be the abyss.

Faommuhu h<u>a</u>wiya<b>tun</b>

the Abyss shall be his home.

Will have his home in a (bottomless) Pit.

فَأُمُّهُۥ هَاوِيَةٌ

His abode and permanent resting place will be hell on the Day of Judgement.

His abode and permanent resting place will be hell on the Day of Judgement.

How will you comprehend what that is?

And what have you understood, what the one that abases is!

And what shall teach thee what is the Pit?

And what could make thee conceive what that [abyss] will be?

And what shall make thee know that which she is?

And what will make you know what it is?

Do you know what it is?

And what do you know what that is?

And what will make you know what it is

Ah, what will convey unto thee what she is! -

And what will show you what it is?

What shall let you know what the Plunging is?

And what can make you know what that is?

Would that you knew what hawiya his?

And what will make you know what it is?

Wam<u>a</u> adr<u>a</u>ka m<u>a</u> hiya<b>h</b>

What will convey to you what this is like?

And what will explain to thee what this is?

وَمَآ أَدْرَىٰكَ مَا هِيَهْ

O Messenger! What do you know what that is?

O Messenger! What do you know what that is?

It is the scorching fire.

A flaming fire!

A blazing Fire!

A fire hotly burning!

A Fire vehemently hot!

(It is) a hot blazing Fire!

A Raging Fire.

A Blazing Fire!

A fire Hamiyah!

Raging Fire.

It is a scorching fire!

(It is) a Fire which is extremely hot.

It is a Fire, intensely hot.

It is a burning Fire.

A burning fire.

N<u>a</u>run <u>ha</u>miya<b>tun</b>

It is a blazing fire.

(It is) a Fire Blazing fiercely!

نَارٌ حَامِيَةٌۢ

It is the intensely hot hellfire.

It is the intensely hot hellfire.

THE AVARICE OF plenitude keeps you occupied

The craving for excess wealth kept you people neglectful.

Gross rivalry diverts you,

YOU ARE OBSESSED by greed for more and more

The emulous desire of abundance engrosseth you,

The mutual rivalry for piling up of worldly things diverts you,

Abundance distracts you.

The craving for ever-greater worldly gains and to excel others in that regard keeps you occupied

The mutual increase diverts you,

Rivalry in worldly increase distracteth you

Rivalry [and vainglory] distracted you

The excessive gathering (of increase and boasting) occupied you (from worshipping and obeying)

Competition in [worldly] increase diverts you

The desire to have more of the worldly gains have pre-occupied you so much (that you have neglected remembring God),

Abundance diverts you,

Alh<u>a</u>kumu a<b>l</b>ttak<u>a</u>thur<b>u</b>

Greed for more and more distracted you [from God]

The mutual rivalry for piling up (the good things of this world) diverts you (from the more serious things),

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ أَلْهَىٰكُمُ ٱلتَّكَاثُرُ

O people! Boasting with one another over wealth and offspring has preoccupied you from the obedience of Allah.

O people! Boasting with one another over wealth and offspring has preoccupied you from the obedience of Allah.

<p>Special Merit of Surah At-Takathur</p><p>The Messenger of Allah ﷺ is reported to have once asked the noble Companions: Is there anyone from amongst you who has the strength to recite one thousand verses a day?" The blessed Companions replied: "Who can recite a thousand verses a day?" The Holy Prophet ﷺ said: "Can you not recite Surah At-Takathur?" This implies that Surah At-Takathur equals in weight and worth to a thousand verses, thus stressing its great importance. [ Mazhari with reference to Hakim and Baihagi on the authority of Ibn Umar ].</p><p>Warning Against Materialistic Attitude</p><p>Verse [ 1] أَلْهَاكُمُ التَّكَاثُرُ‌ (You are distracted by mutual competition in amassing [ worldly benefits ].) The word takathur is derived from the root kathrah, and means 'to amass much wealth'. Sayyidna Ibn ` Abbas ؓ and Hasan Basri (رح) have assigned this interpretation to it. Qatadah رحمۃ اللہ علیہ says that this word is also used in the sense of 'taking pride in the abundance of material goods'. Sayyidna Ibn ` Abbas ؓ reports that the Messenger of Allah ﷺ recited this verse and explained its meaning, thus: "Acquiring wealth but not paying out of it the obligatory dues." [ Qurtubi ].</p>

Special Merit of Surah At-TakathurThe Messenger of Allah ﷺ is reported to have once asked the noble Companions: Is there anyone from amongst you who has the strength to recite one thousand verses a day?" The blessed Companions replied: "Who can recite a thousand verses a day?" The Holy Prophet ﷺ said: "Can you not recite Surah At-Takathur?" This implies that Surah At-Takathur equals in weight and worth to a thousand verses, thus stressing its great importance. [ Mazhari with reference to Hakim and Baihagi on the authority of Ibn Umar ].Warning Against Materialistic AttitudeVerse [ 1] أَلْهَاكُمُ التَّكَاثُرُ‌ (You are distracted by mutual competition in amassing [ worldly benefits ].) The word takathur is derived from the root kathrah, and means 'to amass much wealth'. Sayyidna Ibn ` Abbas ؓ and Hasan Basri (رح) have assigned this interpretation to it. Qatadah رحمۃ اللہ علیہ says that this word is also used in the sense of 'taking pride in the abundance of material goods'. Sayyidna Ibn ` Abbas ؓ reports that the Messenger of Allah ﷺ recited this verse and explained its meaning, thus: "Acquiring wealth but not paying out of it the obligatory dues." [ Qurtubi ].

<h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">The Result of Loving the World and Heedlessness of the Hereafter</h2><p>Allah says that all are preoccupied by love of the world, its delights and its adornments, and this distracts you from seeking the Hereafter and desiring it. This delays you until death comes to you and you visit the graves, thus becoming its inhabitants. In Sahih Al-Bukhari, it is recorded in the Book of Ar-Riqaq (Narrations that soften the Heart) from Anas bin Malik, who reported that Ubayy bin Ka`b said, "We used to think that this was a part of the Qur'an until the Ayah was revealed which says;</p><div class="text_uthmani arabic">أَلْهَـكُمُ التَّكَّاثُرُ </div><p>(The mutual increase diverts you.)" He was referring to the Hadith in which the Prophet said,</p><div class="text_uthmani arabic">«لَوْ كَانَ لِابْنِ آدَمَ وَادٍ مِنْ ذَهَب»</div><p>(If the Son of Adam had a valley of gold, he would desire another like it...) Imam Ahmad recorded from `Abdullah bin Ash-Shikhkhir that he said, "I came to the Messenger of Allah while he was saying,</p><div class="text_uthmani arabic">أَلْهَـكُمُ التَّكَّاثُرُ </div><div class="text_uthmani arabic">يَقُولُ ابْنُ آدَمَ: مَالِي مَالِي، وَهَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَـيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ؟»</div><p>((The mutual increase diverts you.)" He was referring to the Hadith in which the Prophet said,</p><div class="text_uthmani arabic">«لَوْ كَانَ لِابْنِ آدَمَ وَادٍ مِنْ ذَهَب»</div><p>(If the Son of Adam had a valley of gold, he would desire another like it...) Imam Ahmad recorded from `Abdullah bin Ash-Shikhkhir that he said, "I came to the Messenger of Allah while he was saying,</p><div class="text_uthmani arabic">أَلْهَـكُمُ التَّكَّاثُرُ </div><div class="text_uthmani arabic">يَقُولُ ابْنُ آدَمَ: مَالِي مَالِي، وَهَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَـيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ؟»</div><p>((The mutual increase diverts you.)( The Son of Adam says, "My wealth, my wealth." But do you get anything (of benefit) from your wealth except for that which you ate and you finished it, or that which you clothed yourself with and you wore it out, or that which you gave as charity and you have spent it)" Muslim, At-Tirmidhi and An-Nasa'i also recorded this Hadith. Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah said,</p><div class="text_uthmani arabic">«يَقُولُ الْعَبْدُ: مَالِي مَالِي، وَإِنَّمَا لَهُ مِنْ مَالِهِ ثَلَاثٌ: مَا أَكَلَ فَأَفْنَى، أَوْ لَبِسَ فَأَبْلَى، أَوْ تَصَدَّقَ فَأَمْضَى، وَمَا سِوَى ذَلِكَ فَذَاهِبٌ وَتَارِكُهُ لِلنَّاس»</div><p>(The servant says "My wealth, my wealth." Yet he only gets three (benefits) from his wealth: that which he eats and finishes, that which he eats and finishes, that which he wears until it is worn out, or that which he gives in charity and it is spent. Everything else other than that will go away and leave him for the people.) Muslim was alone in recording this Hadith. Al-Bukhari recorded from Anas bin Malik that the Messenger of Allah said,</p><div class="text_uthmani arabic">«يَتْبَعُ الْمَيِّتَ ثَلَاثَةٌ، فَيَرْجِعُ اثْنَانِ وَيَبْقَى مَعَهُ وَاحِدٌ: يَتْبَعُهُ أَهْلُهُ وَمَالُهُ وَعَمَلُهُ، فَيَرْجِعُ أَهْلُهُ وَمَالُهُ، وَيَبْقَى عَمَلُه»</div><p>(Three things follow the deceased person, and two of them return while one remains behind with him. The things which follow him are his family, his wealth and his deeds. His family and his wealth return while his deeds remain.) This Hadith has also been recorded by Muslim, At-Tirmidhi and An-Nasa'i. Imam Ahmad recorded from Anas that the Prophet said,</p><div class="text_uthmani arabic">«يَهْرَمُ ابْنُ آدَمَ وَيَبْقَى مِنْهُ اثْنَتَانِ: الْحِرْصُ وَالْأَمَل»</div><p>(The Son of Adam becomes old with senility, but yet two things remain with him: greed and hope.) Both of them (Al-Bukhari and Muslim) recorded this Hadith in the Two Sahihs.</p>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.The Result of Loving the World and Heedlessness of the HereafterAllah says that all are preoccupied by love of the world, its delights and its adornments, and this distracts you from seeking the Hereafter and desiring it. This delays you until death comes to you and you visit the graves, thus becoming its inhabitants. In Sahih Al-Bukhari, it is recorded in the Book of Ar-Riqaq (Narrations that soften the Heart) from Anas bin Malik, who reported that Ubayy bin Ka`b said, "We used to think that this was a part of the Qur'an until the Ayah was revealed which says;أَلْهَـكُمُ التَّكَّاثُرُ (The mutual increase diverts you.)" He was referring to the Hadith in which the Prophet said,«لَوْ كَانَ لِابْنِ آدَمَ وَادٍ مِنْ ذَهَب»(If the Son of Adam had a valley of gold, he would desire another like it...) Imam Ahmad recorded from `Abdullah bin Ash-Shikhkhir that he said, "I came to the Messenger of Allah while he was saying,أَلْهَـكُمُ التَّكَّاثُرُ يَقُولُ ابْنُ آدَمَ: مَالِي مَالِي، وَهَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَـيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ؟»((The mutual increase diverts you.)" He was referring to the Hadith in which the Prophet said,«لَوْ كَانَ لِابْنِ آدَمَ وَادٍ مِنْ ذَهَب»(If the Son of Adam had a valley of gold, he would desire another like it...) Imam Ahmad recorded from `Abdullah bin Ash-Shikhkhir that he said, "I came to the Messenger of Allah while he was saying,أَلْهَـكُمُ التَّكَّاثُرُ يَقُولُ ابْنُ آدَمَ: مَالِي مَالِي، وَهَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَـيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ؟»((The mutual increase diverts you.)( The Son of Adam says, "My wealth, my wealth." But do you get anything (of benefit) from your wealth except for that which you ate and you finished it, or that which you clothed yourself with and you wore it out, or that which you gave as charity and you have spent it)" Muslim, At-Tirmidhi and An-Nasa'i also recorded this Hadith. Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah said,«يَقُولُ الْعَبْدُ: مَالِي مَالِي، وَإِنَّمَا لَهُ مِنْ مَالِهِ ثَلَاثٌ: مَا أَكَلَ فَأَفْنَى، أَوْ لَبِسَ فَأَبْلَى، أَوْ تَصَدَّقَ فَأَمْضَى، وَمَا سِوَى ذَلِكَ فَذَاهِبٌ وَتَارِكُهُ لِلنَّاس»(The servant says "My wealth, my wealth." Yet he only gets three (benefits) from his wealth: that which he eats and finishes, that which he eats and finishes, that which he wears until it is worn out, or that which he gives in charity and it is spent. Everything else other than that will go away and leave him for the people.) Muslim was alone in recording this Hadith. Al-Bukhari recorded from Anas bin Malik that the Messenger of Allah said,«يَتْبَعُ الْمَيِّتَ ثَلَاثَةٌ، فَيَرْجِعُ اثْنَانِ وَيَبْقَى مَعَهُ وَاحِدٌ: يَتْبَعُهُ أَهْلُهُ وَمَالُهُ وَعَمَلُهُ، فَيَرْجِعُ أَهْلُهُ وَمَالُهُ، وَيَبْقَى عَمَلُه»(Three things follow the deceased person, and two of them return while one remains behind with him. The things which follow him are his family, his wealth and his deeds. His family and his wealth return while his deeds remain.) This Hadith has also been recorded by Muslim, At-Tirmidhi and An-Nasa'i. Imam Ahmad recorded from Anas that the Prophet said,«يَهْرَمُ ابْنُ آدَمَ وَيَبْقَى مِنْهُ اثْنَتَانِ: الْحِرْصُ وَالْأَمَل»(The Son of Adam becomes old with senility, but yet two things remain with him: greed and hope.) Both of them (Al-Bukhari and Muslim) recorded this Hadith in the Two Sahihs.

Till you reach the grave.

Until you confronted the graves.

even till you visit the tombs.

until you go down to your graves.

Until ye visit the graves.

Until you visit the graves (i.e. till you die).

Until you visit the graveyards.

until you reach your graves.

Until you visit the graves.

Until ye come to the graves.

until you visited [even] the graves.

until you visit the graves.

Until you visit the graveyards.

until you come to the graves.

Until you come to the graves.

<u>H</u>att<u>a</u> zurtumu almaq<u>a</u>bir<b>a</b>

till you reached the grave.

Until ye visit the graves.

حَتَّىٰ زُرْتُمُ ٱلْمَقَابِرَ

Until you die and enter your graves.

Until you die and enter your graves.

<p>حَتَّىٰ زُرْ‌تُمُ الْمَقَابِرَ‌Verse [ 2] (until you reach the graves.) Here the words 'reaching the graves' mean 'to die and be buried in the graves', as the following Prophetic Hadith bears testimony to this interpretation. Referring to verse [ 2] of this Surah, the Messenger of Allah ﷺ said: حَتّٰی یِأتیکُم الموت "until death overtakes you" [ Ibn Kathir, from by Ibn Abi Hatim ]. The verse thus implies that many people are engrossed in acquiring worldly goods and racing each other in wealth and children etc. and remain neglectful of the Hereafter till death comes upon them, and then they are seized by the divine punishment. Sayyidna ` Abdullah Ibn Shikhkhir ؓ reports that one day he visited the Holy Prophet ﷺ while the latter was reciting Surah At-Takathur and was saying:</p><p>یقُول ابن اٰدم مالی مالی و ھل لک من مالک الَّا ما اکلت فافنیت او لبست فابلیت اوتصدّقت فامضیت، وفی روایۃ لمسلم وما سویٰ ذلک فذاھب و تارکہ للناس</p><p>"The Son of Adam says: 'My wealth, my wealth.' But you do not reap any benefit from your wealth except for that which you ate and you finished it, or that which you clothed yourself with and you wore it out, or that which you gave as charity and you have spent it."</p><p>And in a narration by Muslim: "Everything else other than that will go away, and he will leave it for other people. (i.e. inheritors) " [ Ibn Kathlr and Qurtubi as transmitted by Muslim, Tirmidhl and Ahmad ].</p><p>Imam Bukhari records from Sayyidna Anas ؓ عنہ that the Messenger of Allah ﷺ said:</p><p>لو کان لابن آدم وادیاً من ذھب لا حبّ ان یکون لہ وادیان ولن یملاء فاہ اِلَّا التراب و یتوب اللہ علٰی من تاب۔</p><p>"If the Son of 'Adam has a valley of gold, he would love to have two valleys, and nothing but the dust of grave will fill his mouth. And Allah accepts the repentance of him who turns to Him in penitence."</p><p>Sayyidna 'Ubayy Ibn Ka` b ؓ ، referring to the Tradition quoted above, says, "We used to think that this was a part of the Qur'an until the first verse of Surah At-Takathur was revealed." It seems that the Holy Prophet ﷺ recited the verse and interpreted it in his own words. As a result, some of the Companions were under the impression that the Prophetic words were part of the Qur'an. Later on, when the Surah was recited in its entirety, it did not contain the Prophetic words. This made them realize that the Prophetic words were actually of explanatory nature, and not part of the Qur'an.</p>

حَتَّىٰ زُرْ‌تُمُ الْمَقَابِرَ‌Verse [ 2] (until you reach the graves.) Here the words 'reaching the graves' mean 'to die and be buried in the graves', as the following Prophetic Hadith bears testimony to this interpretation. Referring to verse [ 2] of this Surah, the Messenger of Allah ﷺ said: حَتّٰی یِأتیکُم الموت "until death overtakes you" [ Ibn Kathir, from by Ibn Abi Hatim ]. The verse thus implies that many people are engrossed in acquiring worldly goods and racing each other in wealth and children etc. and remain neglectful of the Hereafter till death comes upon them, and then they are seized by the divine punishment. Sayyidna ` Abdullah Ibn Shikhkhir ؓ reports that one day he visited the Holy Prophet ﷺ while the latter was reciting Surah At-Takathur and was saying:یقُول ابن اٰدم مالی مالی و ھل لک من مالک الَّا ما اکلت فافنیت او لبست فابلیت اوتصدّقت فامضیت، وفی روایۃ لمسلم وما سویٰ ذلک فذاھب و تارکہ للناس"The Son of Adam says: 'My wealth, my wealth.' But you do not reap any benefit from your wealth except for that which you ate and you finished it, or that which you clothed yourself with and you wore it out, or that which you gave as charity and you have spent it."And in a narration by Muslim: "Everything else other than that will go away, and he will leave it for other people. (i.e. inheritors) " [ Ibn Kathlr and Qurtubi as transmitted by Muslim, Tirmidhl and Ahmad ].Imam Bukhari records from Sayyidna Anas ؓ عنہ that the Messenger of Allah ﷺ said:لو کان لابن آدم وادیاً من ذھب لا حبّ ان یکون لہ وادیان ولن یملاء فاہ اِلَّا التراب و یتوب اللہ علٰی من تاب۔"If the Son of 'Adam has a valley of gold, he would love to have two valleys, and nothing but the dust of grave will fill his mouth. And Allah accepts the repentance of him who turns to Him in penitence."Sayyidna 'Ubayy Ibn Ka` b ؓ ، referring to the Tradition quoted above, says, "We used to think that this was a part of the Qur'an until the first verse of Surah At-Takathur was revealed." It seems that the Holy Prophet ﷺ recited the verse and interpreted it in his own words. As a result, some of the Companions were under the impression that the Prophetic words were part of the Qur'an. Later on, when the Surah was recited in its entirety, it did not contain the Prophetic words. This made them realize that the Prophetic words were actually of explanatory nature, and not part of the Qur'an.

But you will come to know soon; --

Yes certainly, you will soon realise!

No indeed; but soon you shall know.

Nay, in time you will come to understand!

Lo! presently ye shall know.

Nay! You shall come to know!

Indeed, you will know.

Nay, you will soon come to know;

Nay! You shall come to know!

Nay, but ye will come to know!

No indeed, soon you will know!

But no, indeed, you shall soon know.

No! You are going to know.

You shall know.

Nay! you shall soon know,

Kall<u>a</u> sawfa taAAlamoon<b>a</b>

But you will soon come to know.

But nay, ye soon shall know (the reality).

كَلَّا سَوْفَ تَعْلَمُونَ

It is not befitting that boasting with one another over that preoccupies you from the obedience of Allah; you will soon know the consequence of that preoccupation.

It is not befitting that boasting with one another over that preoccupies you from the obedience of Allah; you will soon know the consequence of that preoccupation.

Indeed you will come to know soon.

Again, yes certainly, you will soon realise!

Again, no indeed; but soon you shall know.

And once again: Nay, in time you will come to understand!

Again lo! presently ye shall know.

Again, Nay! You shall come to know!

Certainly, you will know.

nay, again, you shall soon come to know.

Again nay! You shall come to know!

Nay, but ye will come to know!

No indeed, soon you will know for yet another time!

Again, no indeed, you shall soon know.

Then no! You are going to know.

You shall cetainly know (about the consequences of your deeds).

Nay! Nay! you shall soon know.

Thumma kall<u>a</u> sawfa taAAlamoon<b>a</b>

But you will soon come to know.

Again, ye soon shall know!

ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ

You will surely realise its outcome.

You will surely realise its outcome.

And yet if you knew with positive knowledge

Yes certainly, if you had believed with certainty, you would not have craved for wealth.

No indeed; did you know with the knowledge of certainty,

Nay, if you could but understand [it] with an understanding [born] of certainty,

Lo! would that ye knew now with the surety of knowledge!

Nay! If you knew with a sure knowledge (the end result of piling up, you would not have occupied yourselves in worldly things)

If you knew with knowledge of certainty.

Nay, would that you knew with certainty of knowledge (what your attitude will lead to, you would never have acted the way you do).

Nay! If you knew with a sure knowledge.

Nay, would that ye knew (now) with a sure knowledge!

Indeed, were you to know with certain knowledge,

Indeed, did you know with certain knowledge

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

You will certainly have the knowledge of your deeds beyond all doubt.

Nay! if you had known with a certain knowledge,

Kall<u>a</u> law taAAlamoona AAilma alyaqeen<b>i</b>

Indeed, were you to know the truth with certainty,

Nay, were ye to know with certainty of mind, (ye would beware!)

كَلَّا لَوْ تَعْلَمُونَ عِلْمَ ٱلْيَقِينِ

Truly, if you were to know with certainty that you are to be resurrected to Allah, and that He will requite you for your actions, you would not become preoccupied with boasting with one another over wealth and offspring.

Truly, if you were to know with certainty that you are to be resurrected to Allah, and that He will requite you for your actions, you would not become preoccupied with boasting with one another over wealth and offspring.

<p>Verse [ 102:5] كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ (No! if you have had sure knowledge..) The word 'if requires a principal clause that seems missing here, but the context suggests that the sense is the following: "If you had the sure knowledge of accountability on the Day of Judgment, you would not have engrossed yourselves in mutual competition in acquiring worldly goods and taking pride in their abundance."</p>

Verse [ 102:5] كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ (No! if you have had sure knowledge..) The word 'if requires a principal clause that seems missing here, but the context suggests that the sense is the following: "If you had the sure knowledge of accountability on the Day of Judgment, you would not have engrossed yourselves in mutual competition in acquiring worldly goods and taking pride in their abundance."

You have indeed to behold Hell;

Indeed you will see hell.

you shall surely see Hell;

you would indeed, most surely, behold the blazing fire [of hell]!

Surely ye shall behold theScorch.

Verily, You shall see the blazing Fire (Hell)!

You would see the Inferno.

You will surely end up seeing Hell;

Verily, you shall see the blazing Fire!

For ye will behold hell-fire.

you would have surely seen hell [in this very life].

that you shall surely see Hell?

You will surely see the Hellfire.

You will be shown hell

You should most certainly have seen the hell;

Latarawunna alja<u>h</u>eem<b>a</b>

you would see the fire of Hell.

Ye shall certainly see Hell-Fire!

لَتَرَوُنَّ ٱلْجَحِيمَ

By Allah! You will definitely witness the hellfire on the Day of Judgement.

By Allah! You will definitely witness the hellfire on the Day of Judgement.

<p>Verse [ 102:7] ثُمَّ لَتَرَ‌وُنَّهَا عَيْنَ الْيَقِينِ (...then you will see it with an eye of certainty.) The phrase 'ain-ul-yagin' (translated above as 'eye of certainty' ) refers to the certainty attained by physical observation, and this is the highest degree of certainty. Sayyidna Ibn ` Abbas ؓ reports that when Holy Prophet Musa (علیہ السلام) was on the mount of Tur, his people started worshipping a calf. Allah informed him about this while he was still on the mountain. This piece of information did not affect Musa (علیہ السلام) so much. However, when he returned and saw the Children of Israel, with his own eyes, worshipping the calf, he became so indignant that the tablets of Torah involuntarily fell from his hands. [ Transmitted by Ahmad and Tabarani with an authentic chain of narrators, as quoted by Mazhari ].</p>

Verse [ 102:7] ثُمَّ لَتَرَ‌وُنَّهَا عَيْنَ الْيَقِينِ (...then you will see it with an eye of certainty.) The phrase 'ain-ul-yagin' (translated above as 'eye of certainty' ) refers to the certainty attained by physical observation, and this is the highest degree of certainty. Sayyidna Ibn ` Abbas ؓ reports that when Holy Prophet Musa (علیہ السلام) was on the mount of Tur, his people started worshipping a calf. Allah informed him about this while he was still on the mountain. This piece of information did not affect Musa (علیہ السلام) so much. However, when he returned and saw the Children of Israel, with his own eyes, worshipping the calf, he became so indignant that the tablets of Torah involuntarily fell from his hands. [ Transmitted by Ahmad and Tabarani with an authentic chain of narrators, as quoted by Mazhari ].

Then you will see it with the eye of certainty.

Again, indeed you will see it with certainty.

Again, you shall surely see it with the eye of certainty

In the end you will indeed, most surely, behold it with the eye of certainty:

Then ye shall surely beholdwith the surety of vision.

And again, you shall see it with certainty of sight!

Then you will see it with the eye of certainty.

again, you shall most certainly end up seeing it with absolute certainty.

And again, you shall see it with certainty of sight!

Aye, ye will behold it with sure vision.

Afterward you will surely see it with the eye of certainty.

Again, you shall surely see it with the sight of certainty.

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

and you will see it with your own eyes.

Then you shall most certainly see it with the eye of certainty;

Thumma latarawunnah<u>a</u> AAayna alyaqeen<b>i</b>

You would see it with the eye of certainty.

Again, ye shall see it with certainty of sight!

ثُمَّ لَتَرَوُنَّهَا عَيْنَ ٱلْيَقِينِ

Then, you will definitely see it in a way you will become undoubtedly convinced.

Then, you will definitely see it in a way you will become undoubtedly convinced.

<p>Verse [ 102:8] ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (Then you will be asked about all the pleasures [ you enjoyed in the world ].) This means that, on the Day of Judgment, all of you will be questioned whether you had shown gratitude towards Allah's favors, or did you misuse them and were ungrateful to Allah? Some of these favors and bounties are explicitly mentioned elsewhere in the Qur'an:</p><p>إِنَّ السَّمْعَ وَالْبَصَرَ‌ وَالْفُؤَادَ كُلُّ أُولَـٰئِكَ كَانَ عَنْهُ مَسْئُولًا</p><p>(...Surely, the ear, the eye and the heart - each one of them shall be interrogated about.) [ 17:36]</p><p>These organs and their faculties comprehend millions of blessings of Allah, and man will be questioned as to how he used them every moment of his life.</p><p>The Messenger of Allah ﷺ is reported to have said that first question that will be put by Allah to every person is: "Did I not give you good health, and did I not give you cold water to quench your thirst?" (Tirmidhi, and Ibn Hibban, with rating as sahib, from Abu Hurairah, as quoted by Ibn Kathir)</p><p>The Messenger of Allah ﷺ is also reported to have said that no man will be able to move from his place unless he answers five questions: [ 1] How did he spend his life? [ 2] In what pursuits did he expend his youthful energy? [ 3] How did he earn his wealth - (by lawful means or unlawful means?) [ 4] Where did he spend his wealth - (in lawful ways or unlawful ways?) and [ 5] Did he act upon the knowledge Allah gave him? (Bukhari).</p><p>Mujahid (رح) ، the leading authority on Tafsir, says that this question on the Day of Judgment relates to every delight of the world that he enjoyed - whether it is in connection with food, clothes, house, wife, children, kingdom, government or honor. Qurtubi, having cited this, concludes that this is absolutely true, because the question does not specify any particular blessing.</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah At-Takathur</p><p>Ends here</p>

Verse [ 102:8] ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (Then you will be asked about all the pleasures [ you enjoyed in the world ].) This means that, on the Day of Judgment, all of you will be questioned whether you had shown gratitude towards Allah's favors, or did you misuse them and were ungrateful to Allah? Some of these favors and bounties are explicitly mentioned elsewhere in the Qur'an:إِنَّ السَّمْعَ وَالْبَصَرَ‌ وَالْفُؤَادَ كُلُّ أُولَـٰئِكَ كَانَ عَنْهُ مَسْئُولًا(...Surely, the ear, the eye and the heart - each one of them shall be interrogated about.) [ 17:36]These organs and their faculties comprehend millions of blessings of Allah, and man will be questioned as to how he used them every moment of his life.The Messenger of Allah ﷺ is reported to have said that first question that will be put by Allah to every person is: "Did I not give you good health, and did I not give you cold water to quench your thirst?" (Tirmidhi, and Ibn Hibban, with rating as sahib, from Abu Hurairah, as quoted by Ibn Kathir)The Messenger of Allah ﷺ is also reported to have said that no man will be able to move from his place unless he answers five questions: [ 1] How did he spend his life? [ 2] In what pursuits did he expend his youthful energy? [ 3] How did he earn his wealth - (by lawful means or unlawful means?) [ 4] Where did he spend his wealth - (in lawful ways or unlawful ways?) and [ 5] Did he act upon the knowledge Allah gave him? (Bukhari).Mujahid (رح) ، the leading authority on Tafsir, says that this question on the Day of Judgment relates to every delight of the world that he enjoyed - whether it is in connection with food, clothes, house, wife, children, kingdom, government or honor. Qurtubi, having cited this, concludes that this is absolutely true, because the question does not specify any particular blessing.Al-hamdulillahThe Commentary onSurah At-TakathurEnds here

Then on that day you will surely be asked about the verity of pleasures.

Then, on that day, you will surely be questioned regarding the favours.

then you shall be questioned that day concerning true bliss.

and on that Day you will most surely be called to account for [what you did with] the boon of life!

Then, on that Day, ye shall surely be asked of the delights.

Then, on that Day, you shall be asked about the delight (you indulged in, in this world)!

Then, on that Day, you will be questioned about the Bliss.

Then, on that Day, you will be called to account for all the bounties you enjoyed.

Then on that Day you shall be asked about the delights!

Then, on that day, ye will be asked concerning pleasure.

Then, on that day, you will surely be questioned concerning the Blessing.

On that Day, you shall be questioned about the pleasures.

Then you will surely be asked that Day about pleasure.

Then, on that day, you will be questioned about the bounties (of God).

Then on that day you shall most certainly be questioned about the boons.

Thumma latusalunna yawmai<u>th</u>in AAani a<b>l</b>nnaAAeem<b>i</b>

Then on that Day you shall be questioned about your worldly favours.

Then, shall ye be questioned that Day about the joy (ye indulged in!).

ثُمَّ لَتُسْـَٔلُنَّ يَوْمَئِذٍ عَنِ ٱلنَّعِيمِ

Then Allah will surely ask you on that day regarding the health, wealth etc. that He favoured you with.

Then Allah will surely ask you on that day regarding the health, wealth etc. that He favoured you with.

TIME AND AGE are witness

By oath of this era of yours (O dear Prophet Mohammed – peace and blessings be upon him).

By the afternoon!

CONSIDER the flight of time!

By the time,

By Al-'Asr (the time).

By time.

By the time!

By Al-`Asr.

By the declining day,

By Time!

By the time of the afternoon!

By time,

By the time (of the advent of Islam),

I swear by the time,

Wa<b>a</b>lAAa<u>s</u>r<b>i</b>

I swear by the passage of time,

By (the Token of) Time (through the ages),

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلْعَصْرِ

Allah may He be glorified takes an oath on time.

Allah may He be glorified takes an oath on time.

<p>Virtue of [ Studying ] Surah al-` Asr</p><p>Sayyidna ` Ubaidullah Ibn Hisn ؓ reports that whenever two Companions of the Holy Prophet ﷺ met, they would not part company until one of them had recited Surah Al-` Asr in its entirety to the other. [ Transmitted by At-Tabarni ]. Imam Shafi` i (رح) says that if people thought about Surah Al-` Asr carefully, it would be enough for their guidance. It is a concise but comprehensive Surah, which in three verses, outlines a complete way of human life based on the Islamic worldview.</p><p>In this Surah, Allah swears an oath by the 'Time' and says that mankind is in a state of loss; exception, however, is made of people who are characterized by four qualities: [ 1] faith; [ 2] righteous deeds; [ 3] advising each other for Truth; and [ 4] advising each other for patience. This is the only path to salvation in this world, as well as in the next world. The Qur'anic prescription comprises, as we have just seen, of four elements. The first two of them relate to man's own personal betterment, and the other two relate to other people's guidance and reform. [ Ibn Kathir ].</p><p>Relationship between 'Time' and 'Human Loss'</p><p>The first point we need to analyze here is the relationship between the 'oath of time' and 'its subject' because there needs to be a relationship between an 'oath' and its 'subject' The commentators, generally, state that all conditions of man, his growth and development, his movements, his actions and morality - all take place within the space of 'Time'. Man will lose the capital of his existence. Hours, days, months, and years of life pass quickly, spiritual and material potentialities decline, and abilities fade. Man is like a person who possesses great capital and, without his permission and will, every day, a portion of that capital is taken away. This is the nature of life in this world; the nature of continual loss. How well this has been put poetically:</p><p>حَیَاتُک اَنفَاسُ تُعَدُّ فَکُلَّمَا مَضیٰ نَفَسٌ مِنھَا انتَقَصتَ بِہٖ جُزءًا</p><p>"Your life comprises a few breaths that can be counted; when one of them is sent out, a part of your life has diminished."</p><p>Allah has granted man the invaluable capital of his life, so that he may invest it in profitable business venture. If he invests his capital of life sensibly in good works, there will be no limit to the profitable returns; but if he invests it unwisely in evil works, then, let alone attracting profitable returns, he will even lose his capital, and. In addition, he will incur the dreadful scourge of committing numerous sins. If however a person did not invest his life-capital in good deeds or in evil deeds, then he, at least, loses both the profit. as well as the capital. This is not merely a poetic imagery, but is supported by a Prophetic Hadith, according to which the Messenger of Allah k is reported to have said:</p><p>کُلٌ یَّغدُو فَبَایٔعٌ نَفسَہ، فَمُعتِقُھَا اَو مُوبِقُھَا</p><p>"When a person wakes up in the morning, he invests his soul or life in a business enterprise: some of the investors free or save the capital from loss and others destroy it."</p><p>The Qur'an itself has used the word tijarah in relation to 'faith' and 'righteous deed', thus:</p><p>هَلْ أَدُلُّكُمْ عَلَىٰ تِجَارَ‌ةٍ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍ "...shall I tell you about a trade that saves you from a painful punishment? [ 61:10] "</p><p>Since 'Time' is man's capital of life, the man himself is the trader. Under normal circumstances, his capital is not a frozen thing that may be kept for a while and used up later when the need arises. The capital is fluid or flowing all the time, every minute and every second. The man who invests it needs to be very wise, intelligent and agile, so that he is able to swiftly and readily reap the profit from a flowing capital. One of the old scholars said that he had learnt the meaning of this verse from an ice-seller whose trade required utmost diligence, and if he were neglectful for a moment, his entire capital would melt away. That is why this verse has sworn an oath by the 'time' to indicate that it is a melting capital, and the only way to escape loss is to take every moment of his life as valuable, and use it for the four acts mentioned in the Surah.</p><p>Another possible reason for swearing by 'Time' may be that the 'Time' (in the sense of history) bears testimony to the fact mentioned in the Surah. If one thinks on the causes of the rise and decline of individuals and nations, he would certainly believe that it is only these four acts (mentioned in the forthcoming verses) that may ensure the real success and betterment of mankind. Whoever has ever abandoned them has suffered a great loss, as is evident from numerous events recorded by history.</p><p>Let us now study the 'four principles' mentioned in the Surah. As pointed out earlier, faith and righteous deeds are related to man's moral and spiritual growth and development. They are not in need of elaboration. However, the last two principles ['advising each other for truth'] and ['advising each other for patience'] require some elaboration.</p><p>The infinitive tawasi is derived from wasiyyah which means 'to advise somebody strongly and effectively about the best thing to do in a particular situation'. The term wasiyyah also refers to a 'will or testament' where a testator advises his executor regarding the disposal of his estate on his death.</p><p>The two parts are in fact two chapters of the same testament: [ 1] advice to truth; and [ 2] advice to patience and fortitude. These two concepts may be explained in different ways. One way to explain them is that haqq ('truth' ) refers to the package of 'correct faith' and 'good deeds', and sabr ('patience' ) refers to abstinence from all sins and evil deeds. Thus the first concept refers to 'enjoining good actions' and the second concept refers to 'forbidding evil actions'. The cumulative sense of the Surah is that believers have been enjoined not only to adopt right faith and good deeds themselves, but to advise others strongly and effectively to adopt them, and thus help in the creation of a healthy atmosphere around them.</p><p>It is also possible to interpret 'Truth' as referring to articles of faith, and to interpret 'patience' as referring to all good actions and abstinence from evil deeds. The word sabr, originally meaning 'to withhold oneself and to bind oneself ', encompasses binding oneself down to the performance of righteous deeds and abstaining from sins.</p><p>Hafiz Ibn Taimiyyah has stated in one of his monographs that there are normally two factors that restrain a person from faith and righteous deeds: The first cause is some doubts about the true faith. When such doubts arise in the mind of people, it destroys their faith and leaves them confused and confounded. As a result, it adversely affects their righteous deeds. The second cause is the selfish desires that stop man from doing good, and involve him in evil deeds. In this situation, he theoretically believes that he should do good and abstain from sins, but his selfish desires lead him to stray from the right path. The current verse indicates to remove both causes of one's distraction. By stressing upon 'advice of truth' it has catered to the first cause, and that it should be removed by reforming others on theoretical and academic level, and by emphasizing on 'advice of patience' it has taken care of the second cause by enjoining upon the Muslims to advise others to give up the base desires and remain firm against their evil demands. Put differently, 'enjoining the truth' means 'improving the knowledge of Muslims or their intellectual development' and 'enjoining patience' means 'improving the practical life of Muslims'.</p><p>Need to Salvage the Entire Muslim Society</p><p>This Surah lays down the important principle of guidance for the Muslims that inviting other Muslims to keep to the true faith and good deeds is as much necessary as their own submission to the Holy Qur'an and Sunnah. Without sincere efforts, to the best of one's ability, to invite others to the right path, one's own good deeds are not enough to one's salvation. Especially, if a person does not take care of the spiritual and moral welfare of his wife, children and family and turns a blind eye to their unrighteous deeds, he is blocking his way to salvation - no matter how pious he himself might be. Therefore, the Qur'an and the Sunnah make it obligatory upon every Muslim to do his best to invite others to the good deeds, and warn them against the evil acts. Unfortunately, let alone the general public, many learned people are lax in this matter. They think it is sufficient for them to be concerned about their own moral and spiritual well-being. They are not concerned about the well-being of their family and children. May Allah grant us the ability to act upon this verse.</p><p>Al-Hamdulillah</p><p>The Commentary on</p><p>Surah Al-` Asr</p><p>Ends here</p>

Virtue of [ Studying ] Surah al-` AsrSayyidna ` Ubaidullah Ibn Hisn ؓ reports that whenever two Companions of the Holy Prophet ﷺ met, they would not part company until one of them had recited Surah Al-` Asr in its entirety to the other. [ Transmitted by At-Tabarni ]. Imam Shafi` i (رح) says that if people thought about Surah Al-` Asr carefully, it would be enough for their guidance. It is a concise but comprehensive Surah, which in three verses, outlines a complete way of human life based on the Islamic worldview.In this Surah, Allah swears an oath by the 'Time' and says that mankind is in a state of loss; exception, however, is made of people who are characterized by four qualities: [ 1] faith; [ 2] righteous deeds; [ 3] advising each other for Truth; and [ 4] advising each other for patience. This is the only path to salvation in this world, as well as in the next world. The Qur'anic prescription comprises, as we have just seen, of four elements. The first two of them relate to man's own personal betterment, and the other two relate to other people's guidance and reform. [ Ibn Kathir ].Relationship between 'Time' and 'Human Loss'The first point we need to analyze here is the relationship between the 'oath of time' and 'its subject' because there needs to be a relationship between an 'oath' and its 'subject' The commentators, generally, state that all conditions of man, his growth and development, his movements, his actions and morality - all take place within the space of 'Time'. Man will lose the capital of his existence. Hours, days, months, and years of life pass quickly, spiritual and material potentialities decline, and abilities fade. Man is like a person who possesses great capital and, without his permission and will, every day, a portion of that capital is taken away. This is the nature of life in this world; the nature of continual loss. How well this has been put poetically:حَیَاتُک اَنفَاسُ تُعَدُّ فَکُلَّمَا مَضیٰ نَفَسٌ مِنھَا انتَقَصتَ بِہٖ جُزءًا"Your life comprises a few breaths that can be counted; when one of them is sent out, a part of your life has diminished."Allah has granted man the invaluable capital of his life, so that he may invest it in profitable business venture. If he invests his capital of life sensibly in good works, there will be no limit to the profitable returns; but if he invests it unwisely in evil works, then, let alone attracting profitable returns, he will even lose his capital, and. In addition, he will incur the dreadful scourge of committing numerous sins. If however a person did not invest his life-capital in good deeds or in evil deeds, then he, at least, loses both the profit. as well as the capital. This is not merely a poetic imagery, but is supported by a Prophetic Hadith, according to which the Messenger of Allah k is reported to have said:کُلٌ یَّغدُو فَبَایٔعٌ نَفسَہ، فَمُعتِقُھَا اَو مُوبِقُھَا"When a person wakes up in the morning, he invests his soul or life in a business enterprise: some of the investors free or save the capital from loss and others destroy it."The Qur'an itself has used the word tijarah in relation to 'faith' and 'righteous deed', thus:هَلْ أَدُلُّكُمْ عَلَىٰ تِجَارَ‌ةٍ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍ "...shall I tell you about a trade that saves you from a painful punishment? [ 61:10] "Since 'Time' is man's capital of life, the man himself is the trader. Under normal circumstances, his capital is not a frozen thing that may be kept for a while and used up later when the need arises. The capital is fluid or flowing all the time, every minute and every second. The man who invests it needs to be very wise, intelligent and agile, so that he is able to swiftly and readily reap the profit from a flowing capital. One of the old scholars said that he had learnt the meaning of this verse from an ice-seller whose trade required utmost diligence, and if he were neglectful for a moment, his entire capital would melt away. That is why this verse has sworn an oath by the 'time' to indicate that it is a melting capital, and the only way to escape loss is to take every moment of his life as valuable, and use it for the four acts mentioned in the Surah.Another possible reason for swearing by 'Time' may be that the 'Time' (in the sense of history) bears testimony to the fact mentioned in the Surah. If one thinks on the causes of the rise and decline of individuals and nations, he would certainly believe that it is only these four acts (mentioned in the forthcoming verses) that may ensure the real success and betterment of mankind. Whoever has ever abandoned them has suffered a great loss, as is evident from numerous events recorded by history.Let us now study the 'four principles' mentioned in the Surah. As pointed out earlier, faith and righteous deeds are related to man's moral and spiritual growth and development. They are not in need of elaboration. However, the last two principles ['advising each other for truth'] and ['advising each other for patience'] require some elaboration.The infinitive tawasi is derived from wasiyyah which means 'to advise somebody strongly and effectively about the best thing to do in a particular situation'. The term wasiyyah also refers to a 'will or testament' where a testator advises his executor regarding the disposal of his estate on his death.The two parts are in fact two chapters of the same testament: [ 1] advice to truth; and [ 2] advice to patience and fortitude. These two concepts may be explained in different ways. One way to explain them is that haqq ('truth' ) refers to the package of 'correct faith' and 'good deeds', and sabr ('patience' ) refers to abstinence from all sins and evil deeds. Thus the first concept refers to 'enjoining good actions' and the second concept refers to 'forbidding evil actions'. The cumulative sense of the Surah is that believers have been enjoined not only to adopt right faith and good deeds themselves, but to advise others strongly and effectively to adopt them, and thus help in the creation of a healthy atmosphere around them.It is also possible to interpret 'Truth' as referring to articles of faith, and to interpret 'patience' as referring to all good actions and abstinence from evil deeds. The word sabr, originally meaning 'to withhold oneself and to bind oneself ', encompasses binding oneself down to the performance of righteous deeds and abstaining from sins.Hafiz Ibn Taimiyyah has stated in one of his monographs that there are normally two factors that restrain a person from faith and righteous deeds: The first cause is some doubts about the true faith. When such doubts arise in the mind of people, it destroys their faith and leaves them confused and confounded. As a result, it adversely affects their righteous deeds. The second cause is the selfish desires that stop man from doing good, and involve him in evil deeds. In this situation, he theoretically believes that he should do good and abstain from sins, but his selfish desires lead him to stray from the right path. The current verse indicates to remove both causes of one's distraction. By stressing upon 'advice of truth' it has catered to the first cause, and that it should be removed by reforming others on theoretical and academic level, and by emphasizing on 'advice of patience' it has taken care of the second cause by enjoining upon the Muslims to advise others to give up the base desires and remain firm against their evil demands. Put differently, 'enjoining the truth' means 'improving the knowledge of Muslims or their intellectual development' and 'enjoining patience' means 'improving the practical life of Muslims'.Need to Salvage the Entire Muslim SocietyThis Surah lays down the important principle of guidance for the Muslims that inviting other Muslims to keep to the true faith and good deeds is as much necessary as their own submission to the Holy Qur'an and Sunnah. Without sincere efforts, to the best of one's ability, to invite others to the right path, one's own good deeds are not enough to one's salvation. Especially, if a person does not take care of the spiritual and moral welfare of his wife, children and family and turns a blind eye to their unrighteous deeds, he is blocking his way to salvation - no matter how pious he himself might be. Therefore, the Qur'an and the Sunnah make it obligatory upon every Muslim to do his best to invite others to the good deeds, and warn them against the evil acts. Unfortunately, let alone the general public, many learned people are lax in this matter. They think it is sufficient for them to be concerned about their own moral and spiritual well-being. They are not concerned about the well-being of their family and children. May Allah grant us the ability to act upon this verse.Al-HamdulillahThe Commentary onSurah Al-` AsrEnds here

<h2 class="title">Which was revealed in Makkah</h2><h2 class="title">How `Amr bin Al-`As was aware of the Qur'an's Miracle due to this Surah</h2><p>They have mentioned that `Amr bin Al-`As went to visit Musaylimah Al-Kadhdhab after the Messenger of Allah was commissioned (as a Prophet) and before `Amr had accepted Islam. Upon his arrival, Musaylimah said to him, "What has been revealed to your friend (Muhammad ) during this time" `Amr said, "A short and concise Surah has been revealed to him." Musaylimah then said, "What is it" `Amr replied;</p><div class="text_uthmani arabic">وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ - إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ وَتَوَاصَوْاْ بِالْحَقِّ وَتَوَاصَوْاْ بِالصَّبْرِ </div><p>(By Al-`Asr. Verily, man is in loss. Except those who believe and do righteous deeds, and recommend one another to the truth, and recommend one another to patience.) So Musaylimah thought for a while. Then he said, "Indeed something similar has also been revealed to me." `Amr asked him, "What is it" He replied, "O Wabr (a small, furry mammal; hyrax), O Wabr! You are only two ears and a chest, and the rest of you is digging and burrowing." Then he said, "What do you think, O `Amr" So `Amr said to him, "By Allah! Verily, you know that I know you are lying." I saw that Abu Bakr Al-Khara'iti mentioned a chain of narration for part of this story, or what was close to its meaning, in volume two of his famous book Masawi' ul-Akhlaq. The Wabr is a small animal that resembles a cat, and the largest thing on it is its ears and its torso, while the rest of it is ugly. Musayli- mah intended by the composition of these nonsensical verses to produce something which would oppose the Qur'an. Yet, it was not even convin- cing to the idol wor- shipper of that time. At-Tabarani recorded from `Abdullah bin Hisn Abi Madinah that he said, "Whenever two men from the Companions of the Messenger of Allah used to meet, they would not part until one of them had recited Surat Al-`Asr in its entirety to the other, and one of them had given the greetings of peace to the other." Ash-Shafi`i said, "If the people were to ponder on this Surah, it would be sufficient for them."</p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ</div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">Al-`Asr is the time in which the movements of the Children of Adam occur, whether good or evil.</h2><p>Malik narrated from Zayd bin Aslam that he said, "It is the evening." However, the first view is the popular opinion. Thus, Allah swears by this, that man is in Khusr, which means in loss and destruction.</p><div class="text_uthmani arabic">إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ</div><p>(Except those who believe and do righteous good deeds) So Allah makes an exception, among the species of man being in loss, for those who believe in their hearts and work righteous deeds with their limbs.</p><div class="text_uthmani arabic">وَتَوَاصَوْاْ بِالْحَقِّ</div><p>(And recommend one another to the truth,) This is to perform acts of obedience and avoid the forbidden things.</p><div class="text_uthmani arabic">وَتَوَاصَوْاْ بِالصَّبْرِ</div><p>(And recommend one another to patience.) meaning, with the plots, the evils, and the harms of those who harm people due to their commanding them to do good and forbidding them from evil. This is the end of the Tafsir of Surat Al-`Asr, and all praise and thanks are due to Allah.</p>

Which was revealed in MakkahHow `Amr bin Al-`As was aware of the Qur'an's Miracle due to this SurahThey have mentioned that `Amr bin Al-`As went to visit Musaylimah Al-Kadhdhab after the Messenger of Allah was commissioned (as a Prophet) and before `Amr had accepted Islam. Upon his arrival, Musaylimah said to him, "What has been revealed to your friend (Muhammad ) during this time" `Amr said, "A short and concise Surah has been revealed to him." Musaylimah then said, "What is it" `Amr replied;وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ - إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ وَتَوَاصَوْاْ بِالْحَقِّ وَتَوَاصَوْاْ بِالصَّبْرِ (By Al-`Asr. Verily, man is in loss. Except those who believe and do righteous deeds, and recommend one another to the truth, and recommend one another to patience.) So Musaylimah thought for a while. Then he said, "Indeed something similar has also been revealed to me." `Amr asked him, "What is it" He replied, "O Wabr (a small, furry mammal; hyrax), O Wabr! You are only two ears and a chest, and the rest of you is digging and burrowing." Then he said, "What do you think, O `Amr" So `Amr said to him, "By Allah! Verily, you know that I know you are lying." I saw that Abu Bakr Al-Khara'iti mentioned a chain of narration for part of this story, or what was close to its meaning, in volume two of his famous book Masawi' ul-Akhlaq. The Wabr is a small animal that resembles a cat, and the largest thing on it is its ears and its torso, while the rest of it is ugly. Musayli- mah intended by the composition of these nonsensical verses to produce something which would oppose the Qur'an. Yet, it was not even convin- cing to the idol wor- shipper of that time. At-Tabarani recorded from `Abdullah bin Hisn Abi Madinah that he said, "Whenever two men from the Companions of the Messenger of Allah used to meet, they would not part until one of them had recited Surat Al-`Asr in its entirety to the other, and one of them had given the greetings of peace to the other." Ash-Shafi`i said, "If the people were to ponder on this Surah, it would be sufficient for them."بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِIn the Name of Allah, the Most Gracious, the Most Merciful.Al-`Asr is the time in which the movements of the Children of Adam occur, whether good or evil.Malik narrated from Zayd bin Aslam that he said, "It is the evening." However, the first view is the popular opinion. Thus, Allah swears by this, that man is in Khusr, which means in loss and destruction.إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ(Except those who believe and do righteous good deeds) So Allah makes an exception, among the species of man being in loss, for those who believe in their hearts and work righteous deeds with their limbs.وَتَوَاصَوْاْ بِالْحَقِّ(And recommend one another to the truth,) This is to perform acts of obedience and avoid the forbidden things.وَتَوَاصَوْاْ بِالصَّبْرِ(And recommend one another to patience.) meaning, with the plots, the evils, and the harms of those who harm people due to their commanding them to do good and forbidding them from evil. This is the end of the Tafsir of Surat Al-`Asr, and all praise and thanks are due to Allah.

Man is certainly loss,

Indeed man is surely in a loss.

Surely Man is in the way of loss,

Verily, man is bound to lose himself

Verily man is in loss,

Verily! Man is in loss,

The human being is in loss.

Lo! Man is in a state of loss;

Verily, man is in loss.

Lo! man is a state of loss,

Man is indeed in loss,

Surely, the human is in a (state of) loss,

Indeed, mankind is in loss,

the human being is doomed to suffer loss,

Most surely man is in loss,

Inna alins<u>a</u>na lafee khusr<b>in</b>

that man is surely in a state of loss,

Verily Man is in loss,

إِنَّ ٱلْإِنسَٰنَ لَفِى خُسْرٍ

Indeed, the human is in great loss and destruction.

Indeed, the human is in great loss and destruction.

Except those who believe, and do good and enjoin truth on one another, and enjoin one another to bear with fortitude (the trials that befall).

Except those who accepted faith, and did good deeds and urged one another to the truth – and urged one another to have patience.

save those who believe, and do righteous deeds, and counsel each other unto the truth, and counsel each other to be steadfast.

unless he be of those who attain to faith, and do good works, and enjoin upon one another the keeping to truth, and enjoin upon one another patience in adversity.

But not those who themselves believe and work righteous works, and enjoin upon each other the truth, and enjoin upon each other endurance.

Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma'ruf) which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allah has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allah's Cause during preaching His religion of Islamic Monotheism or Jihad, etc.).

Except those who believe, and do good works, and encourage truth, and recommend patience.

save those who have faith and do righteous deeds, and counsel each other to hold on to truth and counsel each other to be steadfast.

Except those who believe and do righteous deeds, and recommend one another to the truth, and recommend one another to patience.

Save those who believe and do good works, and exhort one another to truth and exhort one another to endurance.

except those who have faith and do righteous deeds, and enjoin one another to [follow] the truth, and enjoin one another to patience.

except those who believe and do good works and charge one another with the truth and charge one another with patience.

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

except the righteously striving believers who exhort each other to truthful purposes and to patience.

Except those who believe and do good, and enjoin on each other truth, and enjoin on each other patience.

Ill<u>a</u> alla<u>th</u>eena <u>a</u>manoo waAAamiloo a<b>l</b><u>ssa</u>li<u>ha</u>ti wataw<u>as</u>aw bi<b>a</b>l<u>h</u>aqqi wataw<u>as</u>aw bi<b>al</b><u>ss</u>abr<b>i</b>

except for those who believe and do good deeds and exhort one another to hold fast to the Truth, and who exhort one another to stead-fastness.

Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy.

إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ

Except for those who have faith in Allah and His Messenger, perform good deeds, and encourage each other to follow the truth and remain steadfast upon it. Those who have these qualities are the ones who are successful in the world and the afterlife.

Except for those who have faith in Allah and His Messenger, perform good deeds, and encourage each other to follow the truth and remain steadfast upon it. Those who have these qualities are the ones who are successful in the world and the afterlife.

WOE TO EVERY slanderer, back-biter,

Ruin is for every open slanderer, backbiter.

Woe unto every backbiter, slanderer,

WOE unto every slanderer, fault-finder!

Woe Unto every slanderer, traducer,

Woe to every slanderer and backbiter.

Woe to every slanderer backbiter.

Woe to every fault-finding backbiter;

Woe to every Humazah Lumazah.

Woe unto every slandering traducer,

Woe to every scandal-monger and slanderer,

Woe to every backbiter, slanderer

Woe to every scorner and mocker

Woe to every slanderer and backbiter

Woe to every slanderer, defamer,

Waylun likulli humazatin lumaza<b>tin</b>

Woe to every fault-finding back-biter,

Woe to every (kind of) scandal-monger and-backbiter,

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ

Evil consequences and a severe punishment awaits the one who frequently backbites the people and taunts them.

Evil consequences and a severe punishment awaits the one who frequently backbites the people and taunts them.

<p>Warning against dreadful end of those committing three obnoxious sins</p><p>This Surah warns of the severe punishment on three grave sins, and then highlights the nature of that severe punishment. The three sins are backbiting, deriding and selfish hoarding of wealth. The words hamz and lamz are used in several senses. Most commentators agree that the word hamz, from which is derived the word humazah, means to 'backbite', that is, to speak ill of a person behind his back. The word lamz, from which is derived the word lumazah, means to 'slander' or 'to deride', that is, to speak ill of a person to his face. Both these sins are morally and socially obnoxious and deadly. The Qur'an and the Sunnah have sounded a stern warning against these sins. However, 'backbiting' is, from one perspective, worse than 'slander'. 'Backbiting' is worse because the ill of a person is spoken behind his back; the victim is not present to defend himself and put an end to it; thus the sin continues to be committed to a greater and increasing degree. 'Slander', on the other hand, though an obnoxious sin in itself, is relatively less in degree than backbiting, because the victim is present to defend himself and put an end to face-to-face insulting or fault-finding with him. From another perspective 'slander' is worse than 'backbiting', because to speak ill of a person to his face is tantamount to insulting him and denigrating him. This is morally and socially more harmful and hurting, and therefore its punishment is more dreadful. According to a Hadith, the Holy Prophet ﷺ has said,</p><p>شِرارُ عِبَادِ اللہِ تَعَالٰی المَشَّاءُونَ بِالنَّمِیمَۃِ المُفَرِّقُونَ بَینَ الاَحبَّۃِ البَاعُونَ البُرَآَءَ العنت</p><p>"The worst servants of Allah are those who speak ill of someone, creating enmity between friends and finding fault with innocent people."</p>

Warning against dreadful end of those committing three obnoxious sinsThis Surah warns of the severe punishment on three grave sins, and then highlights the nature of that severe punishment. The three sins are backbiting, deriding and selfish hoarding of wealth. The words hamz and lamz are used in several senses. Most commentators agree that the word hamz, from which is derived the word humazah, means to 'backbite', that is, to speak ill of a person behind his back. The word lamz, from which is derived the word lumazah, means to 'slander' or 'to deride', that is, to speak ill of a person to his face. Both these sins are morally and socially obnoxious and deadly. The Qur'an and the Sunnah have sounded a stern warning against these sins. However, 'backbiting' is, from one perspective, worse than 'slander'. 'Backbiting' is worse because the ill of a person is spoken behind his back; the victim is not present to defend himself and put an end to it; thus the sin continues to be committed to a greater and increasing degree. 'Slander', on the other hand, though an obnoxious sin in itself, is relatively less in degree than backbiting, because the victim is present to defend himself and put an end to face-to-face insulting or fault-finding with him. From another perspective 'slander' is worse than 'backbiting', because to speak ill of a person to his face is tantamount to insulting him and denigrating him. This is morally and socially more harmful and hurting, and therefore its punishment is more dreadful. According to a Hadith, the Holy Prophet ﷺ has said,شِرارُ عِبَادِ اللہِ تَعَالٰی المَشَّاءُونَ بِالنَّمِیمَۃِ المُفَرِّقُونَ بَینَ الاَحبَّۃِ البَاعُونَ البُرَآَءَ العنت"The worst servants of Allah are those who speak ill of someone, creating enmity between friends and finding fault with innocent people."

<h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><div class="text_uthmani arabic">هَمَّازٍ مَّشَّآءِ بِنَمِيمٍ </div><p>(Hammaz, going about with slander) (68:11) Ibn `Abbas said, "Humazah Lumazah means one who reviles and disgraces (others)." Mujahid said, "Al-Humazah is with the hand and the eye, and Al-Lumazah is with the tongue." Then Allah says,</p><div class="text_uthmani arabic">الَّذِى جَمَعَ مَالاً وَعَدَّدَهُ </div><p>(Who has gathered wealth and counted it.) meaning, he gathers it piling some of it on top of the rest and he counts it up. This is similar to Allah's saying,</p><div class="text_uthmani arabic">وَجَمَعَ فَأَوْعَى </div><p>(And collect (wealth) and hide it.) (70:18) This was said by As-Suddi and Ibn Jarir. Muhammad bin Ka`b said concerning Allah's statement,</p><div class="text_uthmani arabic">جَمَعَ مَالاً وَعَدَّدَهُ</div><p>(gathered wealth and counted it.) "His wealth occupies his time in the day, going from this to that. Then when the night comes he sleeps like a rotting corpse." Then Allah says,</p><div class="text_uthmani arabic">يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ </div><p>(He thinks that his wealth will make him last forever!) meaning, he thinks that gathering wealth will make him last forever in this abode (the worldly life).</p><div class="text_uthmani arabic">كَلاَّ</div><p>(But no!) meaning, the matter is not as he claims, nor as he reckons. Then Allah says,</p><div class="text_uthmani arabic">لَيُنبَذَنَّ فِى الْحُطَمَةِ</div><p>(Verily, he will be thrown into Al-Hutamah.) meaning, the person who gathered wealth and counted it, will be thrown into Al-Hutamah, which is one of the descriptive names of the Hellfire. This is because it crushes whoever is in it. Thus, Allah says,</p><div class="text_uthmani arabic">وَمَآ أَدْرَاكَ مَا الْحُطَمَةُ - نَارُ اللَّهِ الْمُوقَدَةُ - الَّتِى تَطَّلِعُ عَلَى الاٌّفْئِدَةِ </div><p>(And what will make you know what Al-Hutamah is The fire of Allah, Al-Muqadah, which leaps up over the hearts.) Thabit Al-Bunani said, "It will burn them all the way to their hearts while they are still alive." Then he said, "Indeed the torment will reach them." Then he cried. Muhammad bin Ka`b said, "It (the Fire) will devour every part of his body until it reaches his heart and comes to the level of his throat, then it will return to his body."</p><h2 class="title">Concerning Allah's statement,</h2><div class="text_uthmani arabic">إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ </div><p>(Verily, it shall Mu'sadah upon them.) meaning, covering, just as was mentioned in the Tafsir of Surat Al-Balad (see 90:20). Then Allah says,</p><div class="text_uthmani arabic">فِى عَمَدٍ مُّمَدَّدَةِ </div><p>(In pillars stretched forth. ) "Atiyah Al-`Awfi said, "Pillars of Iron." As-Suddi said, "Made of fire." Al-`Awfi reported from Ibn `Abbas, "He will make them enter pillars stretched forth, meaning there will be columns over them, and they will have chains on their necks, and the gates (of Hell) will be shut upon them." This is the end of the Tafsir of Surat Al-Humazah, and all praise and thanks are due to Allah.</p>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.هَمَّازٍ مَّشَّآءِ بِنَمِيمٍ (Hammaz, going about with slander) (68:11) Ibn `Abbas said, "Humazah Lumazah means one who reviles and disgraces (others)." Mujahid said, "Al-Humazah is with the hand and the eye, and Al-Lumazah is with the tongue." Then Allah says,الَّذِى جَمَعَ مَالاً وَعَدَّدَهُ (Who has gathered wealth and counted it.) meaning, he gathers it piling some of it on top of the rest and he counts it up. This is similar to Allah's saying,وَجَمَعَ فَأَوْعَى (And collect (wealth) and hide it.) (70:18) This was said by As-Suddi and Ibn Jarir. Muhammad bin Ka`b said concerning Allah's statement,جَمَعَ مَالاً وَعَدَّدَهُ(gathered wealth and counted it.) "His wealth occupies his time in the day, going from this to that. Then when the night comes he sleeps like a rotting corpse." Then Allah says,يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ (He thinks that his wealth will make him last forever!) meaning, he thinks that gathering wealth will make him last forever in this abode (the worldly life).كَلاَّ(But no!) meaning, the matter is not as he claims, nor as he reckons. Then Allah says,لَيُنبَذَنَّ فِى الْحُطَمَةِ(Verily, he will be thrown into Al-Hutamah.) meaning, the person who gathered wealth and counted it, will be thrown into Al-Hutamah, which is one of the descriptive names of the Hellfire. This is because it crushes whoever is in it. Thus, Allah says,وَمَآ أَدْرَاكَ مَا الْحُطَمَةُ - نَارُ اللَّهِ الْمُوقَدَةُ - الَّتِى تَطَّلِعُ عَلَى الاٌّفْئِدَةِ (And what will make you know what Al-Hutamah is The fire of Allah, Al-Muqadah, which leaps up over the hearts.) Thabit Al-Bunani said, "It will burn them all the way to their hearts while they are still alive." Then he said, "Indeed the torment will reach them." Then he cried. Muhammad bin Ka`b said, "It (the Fire) will devour every part of his body until it reaches his heart and comes to the level of his throat, then it will return to his body."Concerning Allah's statement,إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ (Verily, it shall Mu'sadah upon them.) meaning, covering, just as was mentioned in the Tafsir of Surat Al-Balad (see 90:20). Then Allah says,فِى عَمَدٍ مُّمَدَّدَةِ (In pillars stretched forth. ) "Atiyah Al-`Awfi said, "Pillars of Iron." As-Suddi said, "Made of fire." Al-`Awfi reported from Ibn `Abbas, "He will make them enter pillars stretched forth, meaning there will be columns over them, and they will have chains on their necks, and the gates (of Hell) will be shut upon them." This is the end of the Tafsir of Surat Al-Humazah, and all praise and thanks are due to Allah.

Who amasses wealth and hordes it.

Who accumulated wealth and hoarded it, counting.

who has gathered riches and counted them over

[Woe unto him who amasses wealth and counts it a safeguard,

Who amasseth wealth; and counteth it.

Who has gathered wealth and counted it,

Who gathers wealth and counts it over.

who amasses wealth and counts it over and again.

Who has gathered wealth and counted it.

Who hath gathered wealth (of this world) and arranged it.

who amasses wealth and counts it over.

who amasses wealth and counts it,

Who collects wealth and [continuously] counts it.

who collects and hordes wealth,

Who amasses wealth and considers it a provision (against mishap);

Alla<u>th</u>ee jamaAAa m<u>a</u>lan waAAaddadah<b>u</b>

who amasses wealth, counting it over,

Who pileth up wealth and layeth it by,

ٱلَّذِى جَمَعَ مَالًا وَعَدَّدَهُۥ

The one whose only concern is to amass wealth and count it; he has no other concern.

The one whose only concern is to amass wealth and count it; he has no other concern.

<p>The third evil quality denounced severely in this Surah is greed, that is, the selfish hoarding of wealth, against which is the stern warning of the dreadful end of those who have passion for worldly riches. This verse, however, refers to the love of, and passion for, wealth which is accumulated and counted over and over again. Other verses and Ahadith bear testimony to the fact that amassing of wealth in principle is not prohibited or sinful. Therefore, verse [ 2] must be interpreted in the light of those verses and traditions. This verse purports to say that anyone who accumulates wealth and does not pay his obligatory dues or has greed for wealth that leads him to pride and arrogance, or has love of wealth that engrosses him in the hoarding of wealth so profoundly that he forgets his religious obligations, his practice is condemned in the strongest terms, and a person attaching such profound love, greed and passion for material riches will suffer eternal perdition as described in the verses that follow.</p>

The third evil quality denounced severely in this Surah is greed, that is, the selfish hoarding of wealth, against which is the stern warning of the dreadful end of those who have passion for worldly riches. This verse, however, refers to the love of, and passion for, wealth which is accumulated and counted over and over again. Other verses and Ahadith bear testimony to the fact that amassing of wealth in principle is not prohibited or sinful. Therefore, verse [ 2] must be interpreted in the light of those verses and traditions. This verse purports to say that anyone who accumulates wealth and does not pay his obligatory dues or has greed for wealth that leads him to pride and arrogance, or has love of wealth that engrosses him in the hoarding of wealth so profoundly that he forgets his religious obligations, his practice is condemned in the strongest terms, and a person attaching such profound love, greed and passion for material riches will suffer eternal perdition as described in the verses that follow.

Does he think his wealth will abide for ever with him?

Does he think that his wealth will prolong his stay on earth forever?

thinking his riches have made him immortal!

thinking that his wealth will make him live forever!

He bethinketh that his wealth shall abide for him.

He thinks that his wealth will make him last forever!

Thinking that his wealth has made him immortal.

He thinks that his wealth will immortalise him forever.

He thinks that his wealth will make him last forever!

He thinketh that his wealth will render him immortal.

He supposes his wealth will make him immortal!

thinking his wealth will render him immortal!

He thinks that his wealth will make him immortal.

thinking that his property will make him live forever.

He thinks that his wealth will make him immortal.

Ya<u>h</u>sabu anna m<u>a</u>lahu akhladah<b>u</b>

thinking that his wealth will make him live forever.

Thinking that his wealth would make him last for ever!

يَحْسَبُ أَنَّ مَالَهُۥٓ أَخْلَدَهُۥ

He thinks that the wealth of his he amasses will save him from death, and that he will remain forever in this worldly life.

He thinks that the wealth of his he amasses will save him from death, and that he will remain forever in this worldly life.

By no means. He will be thrown into Hutama.

Never! He will certainly be thrown into the Crushing One.

No indeed; he shall be thrust into the Crusher;

Nay, but [in the life to come such as] he shall indeed be abandoned to crushing torment!

By no means! He shall surely be cast into the Crushing Fire.

Nay! Verily, he will be thrown into the crushing Fire.

By no means. He will be thrown into the Crusher.

Nay, he shall be thrown into the Crusher.

But no! Verily, he will be thrown into Al-Hutamah.

Nay, but verily he will be flung to the Consuming One.

No indeed! He will surely be cast into the Crusher.

On the contrary! He shall be flung to the Crusher.

No! He will surely be thrown into the Crusher.

By no means! They will be thrown into hutamah.

Nay! he shall most certainly be hurled into the crushing disaster,

Kall<u>a</u> layunba<u>th</u>anna fee al<u>h</u>u<u>t</u>ama<b>ti</b>

By no means! He shall surely be cast into the crushing torment.

By no means! He will be sure to be thrown into That which Breaks to Pieces,

كَلَّا لَيُنۢبَذَنَّ فِى ٱلْحُطَمَةِ

It is not as this ignorant one thinks; he will surely be thrown into the fire of hell that crushes and breaks everything that is thrown into it, due to its immense strength.

It is not as this ignorant one thinks; he will surely be thrown into the fire of hell that crushes and breaks everything that is thrown into it, due to its immense strength.