ヴ͡ホや∠ゲzわャや ͡ろ∠ピ∠ヤ∠よ や∠ク͡ま zΚ∠ミぴ

リ
ｚニ
∠ ヱ∠ - ベ
∃ や∠ケ ∇リョ∠ モ
∠ Β͡ホヱ∠ - ヴ
∠ ホ͡ や∠ゲわｚ ャや ろ
͡ ピ∠ ヤ∠よ∠ や∠クま͡ Κ
ｚ ミ∠ ぴ
マ
∠ よあ ケ∠ ヴ∠ャま͡ - ベ
͡ ゅｚジャゅ͡よ ベ
⊥ ゅｚジャや ろ
͡ ヘｚ わ∠ ∇ャや∠ヱ - ベ
⊥ や∠ゲヘ͡ ∇ャや ヮ⊥ ｚルぺ∠
リ͡ム⇒∠ャヱ∠ - ヴｚヤタ
∠ Ι
∠ ヱ∠ ベ
∠ ギｚ タ
∠ Κ
∠ プ∠ - ベ
⊥ ゅ∠ジヨ∠ ∇ャや グ∃ ゃ͡ ョ∠ ∇ヲΑ∠
ヴ∠ャ∇ヱ∠ぺ - ヴｚトヨ∠ わ∠ Α∠ ヮ͡ ヤ͡∇ワぺ∠ ヴ∠ャま͡ ょ
∠ ワ∠ ク∠ ｚユを⊥ - ヴｚャヲ∠ ゎ∠ ヱ∠ ゆ
∠ グｚ ミ∠
ょ
⊥ ジ
∠ ∇エΑ∠ ぺ∠ - ヴ∠ャ∇ヱほ∠プ∠ マ
∠ ャ∠ ヴ∠ャ∇ヱ∠ぺ ｚユを⊥ - ヴ∠ャ∇ヱほ∠プ∠ マ
∠ ャ∠
ヴ
ｙ レ͡ ョｚ リあョ る⇔ ヘ∠ ∇トル⊥ マ
⊥ Α∠ ∇ユャ∠ぺ∠ - ン⇔ギシ
⊥ ポ
∠ ゲ∠ ∇わΑ⊥ ラ∠ぺ リ
⊥ ⇒∠ジル͡Ηや
ヮ⊥ ∇レョ͡ モ
∠ バ∠ イ
∠ プ∠ - ンｚヲジ
∠ プ∠ ペ
∠ ヤ∠ガ
∠ プ∠ る⇔ ボ∠ ヤ∠ハ
∠ ラ
∠ ゅ∠ミ ｚユを⊥ - ヴ∠レ∇ヨΑ⊥
ヴ∠ヤハ
∠ ケ∃ ギ͡ ⇒∠ボよ͡ マ
∠ ャ͡ク∠ ザ
∠ ∇Βャ∠ぺ∠ - ヴ∠んルｙΙや∠ヱ ゲ∠ ミ∠ グｚ ャや リ
͡ ∇Βィ
∠ ∇ヱゴｚ ャや
び ヴ∠ゎ∇ヲヨ∠ ∇ャや ヴ
∠ Β͡ ∇エΑ⊥ ラ∠ぺ
(26. Nay, when it rea- ches t o t he collarbones.) (27. And it will be said: "Who can cure him'')
(28. And he will t hink t hat it was t he part ing;) (29. And one shank will be j oined wit h anot her
shank.) (30. The drive will be on t hat Day t o your Lord!) (31. So, he neit her believed nor
prayed!) (32. But on t he cont rary, he denied and t urned away!) (33. Then he walked in conceit
t o his family admiring himself!) (34. Woe t o you! And t hen woe t o you!) (35. Again, woe t o you!
And t hen woe t o you!) (36. Does man t hink t hat he will be left neglect ed) (37. Was he not a
Nut fah of semen emit t ed) (38. Then he became an ` Alaqah; t hen shaped and fashioned in due
proport ion.) (39. And made of him t wo sexes, male and female.) (40. Is it not so t hen, t hat He
would be able t o give life t o t he dead)
Certainty will occur at the Time of Death Allah informs of the
condition at the time of death and what terrors it contains.
May Allah make us firm at t hat t ime wit h t he Firm St at ement . Allah says,
びヴ
∠ ホ͡ や∠ゲわｚ ャや ろ
͡ ピ∠ ヤ∠よ∠ や∠クま͡ Κ
ｚ ミ∠ ぴ
(Nay, when it reaches t o t he collarbones.) If we make t he word "Kalla'' negat ive, t hen t his Ayah
means, ` O son of Adam! You are not able t o deny t hat which I informed you of at t hat t ime
(deat h). This will become somet hing wit nessed by you wit h your own eyes.' If we consider t he
word "Kalla'' t o be a word of affirmat ion, t hen t his would be t he most obvious meaning. In t his
case it would mean t hat it is cert ainly t rue when t he soul reaches t he collarbones - meaning,
` your soul will be pulled out of your body and it will reach your collarbones.' This is similar t o
Allah's st at ement ,
ラ
∠ ヱ⊥ゲヌ
⊥ レ∠ゎ グ∃ ゃ͡ レ∠ Β͡ェ ∇ユわ⊥ ル∠ぺヱ∠ - ュ∠ ヲ⊥ボ∇ヤエ
⊥ ∇ャや ろ
͡ ピ∠ ヤ∠よ∠ や∠クま͡ Ι
∠ ∇ヲヤ∠プ∠ ぴ
-ラ
∠ ヱ⊥ゲダ
͡ ∇らゎ⊥ Ι
ｚ リ͡ム⇒∠ャヱ∠ ∇ユム⊥ レ͡ョ ヮ͡ ∇Βャ∠ま͡ ゆ
⊥ ゲ∠ ∇ホぺ∠ リ
⊥ ∇エル∠ ヱ∠ ∇ユわ⊥ レ⊥ミ ラ͡ま べ∠ヰル∠ ヲ⊥バィ
͡ ∇ゲゎ∠ - リ
∠ Β͡レΑ͡ギョ∠ ゲ∠ ∇Βビ
∠ ∇ユわ⊥ レ⊥ミ ラ͡ま Ι
∠ ∇ヲヤ∠プ∠
びリ
∠ Β͡ホギ͡ ⇒∠タ
(Then why do you not (int ervene) when (t he soul of t he dying person) reaches t he t hroat And
you at t he moment are looking on, but We are nearer t o him t han you, but you see not , t hen
why do you not if you are exempt from t he reckoning and recompense, bring back t he soul, if
your are t rut hful) (56:83-87) Thus, Allah similarly says here,
びベ
∃ や∠ケ ∇リョ∠ モ
∠ Β͡ホヱ∠ - ヴ
∠ ホ͡ や∠ゲわｚ ャや ろ
͡ ピ∠ ヤ∠よ∠ や∠クま͡ Κ
ｚ ミ∠ ぴ
(Nay, when it reaches t o t he collarbones. And it will be said: "Who can cure him) ` Ikrimah
report ed from Ibn ` Abbas t hat he said, "Meaning, who is t he person who recit es divine prayers
of healing so t hat he may come and cure him'' Abu Qilabah made a similar st at ement when he
said,
びベ
∃ や∠ケ ∇リョ∠ モ
∠ Β͡ホヱ∠ ぴ
(And it will be said: "Who can cure him) "This means who is t he doct or t hat can cure him''
Qat adah, Ad-Dahhak and Ibn Zayd all have similar st at ement s. ` Ali bin Abi Talhah report ed
from Ibn ` Abbas t hat he said concerning t he Ayah,
びベ
͡ ゅｚジャゅ͡よ ベ
⊥ ゅｚジャや ろ
͡ ヘｚ わ∠ ∇ャや∠ヱぴ
(And one shank will be j oined wit h anot her shank.) "This is t he last day of t he days of t his world
and t he first day of t he days of t he Hereaft er. So t here will be hardships t hat will meet (more)
hardships, except for he whom Allah has mercy upon.'' ` Ikrimah said,
びベ
͡ ゅｚジャゅ͡よ ベ
⊥ ゅｚジャや ろ
͡ ヘｚ わ∠ ∇ャや∠ヱぴ
(And one shank will be j oined wit h anot her shank.) "The great mat t er (will be j oined) wit h t he
great mat t er.'' Muj ahid said, "A t est (will be j oined) wit h a t est .'' Al-Hasan Al-Basri said
concerning Allah's st at ement ,
びベ
͡ ゅｚジャゅ͡よ ベ
⊥ ゅｚジャや ろ
͡ ヘｚ わ∠ ∇ャや∠ヱぴ
(And one shank will be j oined wit h anot her shank. ) "These are your t wo shins when t hey are
bound t oget her.'' In anot her narrat ion from him (Al-Hasan) he said, "His t wo legs have died and
t hey will not carry him while he used t o walk around on t hem.'' Concerning Allah's st at ement ,
びベ
⊥ ゅ∠ジヨ∠ ∇ャや グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ マ
∠ よあ ケ∠ ヴ∠ャま͡ぴ
(The drive will be on t hat Day t o your Lord!) meaning, t he place of ret urn and t he dest inat ion.
This is t hat t he soul ascends int o t he heavens and Allah says, "Ret urn my servant t o t he eart h,
for verily, I have creat ed t hem from it , I ret urn t hem int o it , and from it I will bring t hem out
at anot her t ime.'' This has been report ed in t he lengt hy Hadit h of Al-Bara'. Verily, Allah says,
る⇔ ヌ
∠ ヘ∠ ェ
∠ ユ⊥ム∇Βヤ∠ハ
∠ モ
⊥シ
͡ ∇ゲΑ⊥ ヱ∠ ロ͡ キ͡ ゅ∠らハ
͡ ベ
∠ ∇ヲプ∠ ゲ⊥ ワ͡ ゅ∠ボ∇ャや ヲ∠ ワ⊥ ヱ∠ ぴ
Ι
∠ ∇ユワ⊥ ヱ∠ ゅ∠レヤ⊥シ
⊥ ケ⊥ ヮ⊥ ∇わプｚ ヲ∠ ゎ∠ れ
⊥ ∇ヲヨ∠ ∇ャや ユ⊥ ミ⊥ ギ∠ ェ
∠ ぺ∠ ￢∠ べ∠ィ や∠クま͡ ヴｚわェ
∠
ヮ⊥ ャ∠ Ι
∠ ぺ∠ ペ
あエ
∠ ∇ャや ユ⊥ ヰ⊥ ⇒∠ャ∇ヲョ∠ ヮ͡ ヤｚャや ヴ∠ャま͡ ∇やヱぁキケ⊥ ｚユを⊥ - ラ
∠ ヲ⊥デゲあ ヘ∠ Α⊥
びリ
∠ Β͡らジ
͡ ⇒∠エ∇ャや ネ
⊥ ゲ∠ ∇シぺ∠ ヲ∠ ワ⊥ ヱ∠ ユ⊥ ∇ムエ
⊥ ∇ャや
(He is t he Irresist ible (Supreme), over His servant s, and He sends guardians over you, unt il
when deat h approaches one of you, Our messengers t ake his soul, and t hey never neglect t heir
dut y. Then t hey are ret urned t o Allah, t heir True Mast er. Surely, for Him is t he j udgement and
He is t he swift est in t aking account .) (6:61,62)
Mentioning the Case of the Denier
Allah says,
び ヴｚャヲ∠ ゎ∠ ヱ∠ ゆ
∠ グｚ ミ∠ リ͡ム⇒∠ャヱ∠ - ヴｚヤタ
∠ Ι
∠ ヱ∠ ベ
∠ ギｚ タ
∠ Κ
∠ プ∠ ぴ
(So, he neit her believed nor prayed! But on t he cont rary, he denied and t urned away!) This is
t o inform about t he disbeliever who used t o deny t he t rut h in his heart in t he abode of t his
worldly life, and he used t o t urn away from act ing according t o it s way. Thus, t here is no good
in him, int ernally or ext ernally. Therefore, Allah says,
ｚユを⊥ - ヴｚャヲ∠ ゎ∠ ヱ∠ ゆ
∠ グｚ ミ∠ リ͡ム⇒∠ャヱ∠ - ヴｚヤタ
∠ Ι
∠ ヱ∠ ベ
∠ ギｚ タ
∠ Κ
∠ プ∠ ぴ
び ヴｚトヨ∠ わ∠ Α∠ ヮ͡ ヤ͡∇ワぺ∠ ヴ∠ャま͡ ょ
∠ ワ∠ ク∠
(So he neit her believed nor prayed! But on t he cont rary, he denied and t urned away! Then he
walked in conceit (full pride) t o his family admiring himself!)(75:31-33) meaning, st ubborn,
cruel, obst inat e, want on, lazy, having no concern and doing no deeds. This is similar t o Allah's
st at ement ,
びリ
∠ Β͡ヰム͡ プ∠ ∇やヲ⊥らヤ∠ボ∠ ルや ∇ユヰ͡ ヤ͡∇ワぺ∠ ヴ∠ャま͡ ∇やヲ⊥らヤ∠ボ∠ ルや や∠クま͡ヱ∠ ぴ
(And when t hey ret urned t o t heir own people, t hey would ret urn j est ing.) (83:31) Allah also
says,
リｚャ ラ∠ぺ リ
ｚニ
∠ ヮ⊥ ｚルま͡ - や⇔ケヱ⊥ゲ∇ジョ∠ ヮ͡ ヤ͡∇ワぺ∠ ヴ͡プ ラ
∠ ゅ∠ミ ヮ⊥ ｚルま͡ぴ
び ケ∠ ヲ⊥エΑ∠
(Verily, he was among his people in j oy! Verily, he t hought t hat he would never come back (t o
Us)!) (84:13,14) meaning, ret urn.
び や⇔ゲΒ͡ダよ∠ ヮ͡ よ͡ ラ
∠ ゅ∠ミ ヮ⊥ ｚよケ∠ ラ
ｚ ま͡ ヴ∠ヤ∠よぴ
(Yes! Verily, his Lord has been ever beholding him!) (84:15) Ad-Dahhak report ed from Ibn
` Abbas t hat he said,
び ヴｚトヨ∠ わ∠ Α∠ ヮ͡ ヤ͡∇ワぺ∠ ヴ∠ャま͡ ょ
∠ ワ∠ ク∠ ｚユを⊥ ぴ
(Then he walked in conceit t o his family admiring himself!) "This means arrogant ly.'' Qat adah
and Zayd bin Aslam bot h said, "St rut t ing.'' Allah t hen says,
び ヴ∠ャ∇ヱほ∠プ∠ マ
∠ ャ∠ ヴ∠ャ∇ヱぺ∠ ｚユを⊥ - ヴ∠ャ∇ヱほ∠プ∠ マ
∠ ャ∠ ヴ∠ャ∇ヱぺ∠ぴ
(Woe t o you! And t hen woe t o you! Again, woe t o you! And t hen woe t o you!) This is a definit e
warning and t hreat from Allah t o t hose who disbelieve in Him and st rut about when walking.
This means, ` you deserve t o st rut like t his while you have disbelieved in your Creat or and
Maker.' This is what is commonly said in t his t ype of sit uat ion in order t o mock and int imidat e
(someone). This is as Allah says,
び ユ⊥ Α͡ゲム∠ ∇ャや ゴ⊥ Α͡ゴバ∠ ∇ャや ろ
∠ ル∠ぺ マ
∠ ルｚま͡ ∇ベク⊥ ぴ
(Tast e you (t his)! Verily you were (pret ending t o be) t he might y, t he generous!) (44:49)
Similarly, Allah says,
びラ
∠ ヲ⊥ョゲ͡ ∇イョぁ ∇ユム⊥ ルｚ ま͡ Κ
⇔ Β͡ヤホ∠ ∇やヲ⊥バわｚ ヨ∠ ゎ∠ ヱ∠ ∇やヲ⊥ヤミ⊥ ぴ
(Eat and enj oy yourselves for a lit t le. Verily, you are criminals.) (77:46) Allah also says,
び͡ヮル͡ ヱ⊥キ リあョ ∇ユわ⊥ ∇ゃセ
͡ ゅ∠ョ ∇やヱ⊥ギら⊥ ∇ハゅ∠プぴ
(So worship what you like besides Him.) (39:15) And like Allah's st at ement ,
び∇ユわ⊥ ∇ゃセ
͡ ゅ∠ョ ∇やヲ⊥ヤヨ∠ ∇ハやぴ
(Do what you will.) (41:40) There are ot her examples of t his as well. Abu ` Abdur-Rahman AnNasa'i recorded from Sa` id bin Jubayr t hat he said, "I ment ioned t o Ibn ` Abbas,
び ヴ∠ャ∇ヱほ∠プ∠ マ
∠ ャ∠ ヴ∠ャ∇ヱぺ∠ ｚユを⊥ - ヴ∠ャ∇ヱほ∠プ∠ マ
∠ ャ∠ ヴ∠ャ∇ヱぺ∠ぴ
(Woe t o you! And t hen woe t o you! Again, woe t o you! And t hen woe t o you!) He (Ibn ` Abbas)
replied, ` The Messenger of Allah said t his t o Abu Jahl, t hen Allah, t he Might y and Sublime,
revealed t his Ayah.''' Ibn Abi Hat im recorded from Qat adah t hat he said concerning Allah's
st at ement ,
び ヴ∠ャ∇ヱほ∠プ∠ マ
∠ ャ∠ ヴ∠ャ∇ヱぺ∠ ｚユを⊥ - ヴ∠ャ∇ヱほ∠プ∠ マ
∠ ャ∠ ヴ∠ャ∇ヱぺ∠ぴ
(Woe t o you! And t hen woe t o you! Again, woe t o you! And t hen woe t o you!) "It is a t hreat
followed by a t hreat , j ust as you hear it . They claim t hat t he Prophet of Allah grabbed t he
clot hes of t he enemy of Allah, Abu Jahl. The Prophet t hen said t o him, ` Woe t o you! And t hen
(again) woe t o you! Again woe t o you! And t hen (again) woe t o you!' At t his t he enemy of Allah,
Abu Jahl, said, ` Are you t hreat ening me, O Muhammad By Allah! Neit her you nor your Lord are
able t o do anyt hing, and verily, I am t he might iest person walking bet ween it s (Makkah's) t wo
mount ains.'''
Man will not be left neglected
Allah says,
び ン⇔ギシ
⊥ ポ
∠ ゲ∠ ∇わΑ⊥ ラ∠ぺ リ
⊥ ⇒∠ジル͡Ηや ょ
⊥ ジ
∠ ∇エΑ∠ ぺ∠ぴ
(Does man t hink t hat he will be left neglect ed) As-Suddi said, "Meaning not resurrect ed.''
Muj ahid, Ash-Shafi` i and ` Abdur-Rahman bin Zayd bin Aslam, all said, "Meaning, he will not be
commanded and prohibit ed.'' Apparent ly t he Ayah includes bot h meanings. This means t hat he
will not be left neglect ed in t his worldly life, wit hout being commanded and prohibit ed. He
also will not be left neglect ed in his grave unat t ended t o wit hout being resurrect ed. Rat her he
will be commanded and prohibit ed in t his life, and gat hered back t o Allah in t he abode of t he
Hereaft er. The int ent here is t o affirm t he exist ence of t he abode of t he final ret urn and t o
refut e whoever rej ect s it from t he people of deviance, ignorance and st ubbornness. Thus, Allah
uses t he beginning of creat ion as a proof for t he repet it ion of t he creat ion in His saying,
び ヴ∠レ∇ヨΑ⊥ ヴ
ｙ レ͡ ョｚ リあョ る⇔ ヘ∠ ∇トル⊥ マ
⊥ Α∠ ∇ユャ∠ぺ∠ぴ
(Was he not a Nut fah of semen emit t ed) meaning, was not man a weak drop of sperm from a
despised fluid known as semen, t hat is emit t ed from t he loins int o t he wombs
び ンｚヲジ
∠ プ∠ ペ
∠ ヤ∠ガ
∠ プ∠ る⇔ ボ∠ ヤ∠ハ
∠ ラ
∠ ゅ∠ミ ｚユを⊥ ぴ
(Then he became an ` Alaqah; t hen shaped and fashioned in due proport ion.) meaning, he
became a clot , t hen a lump of flesh, t hen he was formed and t he soul was blown int o him.
Then he became a perfect creat ion wit h healt hy limbs, as eit her a male or a female by t he
permission and decree of Allah. Thus, Allah says,
び ヴ∠んルｙΙや∠ヱ ゲ∠ ミ∠ グｚ ャや リ
͡ ∇Βィ
∠ ∇ヱゴｚ ャや ヮ⊥ ∇レョ͡ モ
∠ バ∠ イ
∠ プ∠ ぴ
(And made of him t wo sexes, male and female.) Then Allah says,
び ヴ∠ゎ∇ヲヨ∠ ∇ャや ヴ
∠ Β͡ ∇エΑ⊥ ラ∠ぺ ヴ∠ヤハ
∠ ケ∃ ギ͡ ⇒∠ボよ͡ マ
∠ ャ͡ク∠ ザ
∠ ∇Βャ∠ぺ∠ぴ
(Is it not so t hen, t hat He would be able t o give life t o t he dead) meaning, is not He Who made
t his perfect creat ion from t his weak drop of sperm able t o repeat t hat as He did originally And
"t he abilit y t o repeat t hat '' eit her refers t o t he originat ion only, or t o bot h t hat and t he process
of perfect ing it , according t o t wo different views, as in Allah's saying;
ラ
⊥ ヲ∠ ∇ワぺ∠ ヲ∠ ワ⊥ ヱ∠ ロ⊥ ギ⊥ Β͡バΑ⊥ ｚユを⊥ ペ
∠ ∇ヤガ
∠ ∇ャや ぺ⊥ギ∠ ∇らΑ∠ ン͡グャｚや ヲ∠ ワ⊥ ヱ∠ ぴ
び͡ヮ∇Βヤ∠ハ
∠
(And He it is Who originat es t he creat ion, t hen He will repeat it ; t his is easier for Him.) (30:27)
The first view is more popular, and Allah knows best .
Supplication upon completing this Surah
Abu Dawud recorded from Musa bin Abi ` A'ishah t hat he said, "A man used t o pray on t op of his
house and whenever he recit ed,
び ヴ∠ゎ∇ヲヨ∠ ∇ャや ヴ
∠ Β͡ ∇エΑ⊥ ラ∠ぺ ヴ∠ヤハ
∠ ケ∃ ギ͡ ⇒∠ボよ͡ マ
∠ ャ͡ク∠ ザ
∠ ∇Βャ∠ぺ∠ぴ
(Is it not so t hen, t hat He would be able t o give life t o t he dead) he would say, ` Glory t o You,
of course.' So t he people asked him about t hat and he said, ` I heard it from t he Messenger of
Allah .''' Abu Dawud was alone in t ransmit t ing t his Hadit h and he did not ment ion who t his
Companion was, but t here is no harm in t hat . This is t he end of t he Tafsir of Surat Al-Qiyamah,
all praise and t hanks are due t o Allah.
The Tafsir of Surat Al-Insan
(Chapter - 76)
Which was revealed in Makkah
It has been ment ioned previously t hat it is recorded in Sahih Muslim from Ibn ` Abbas t hat t he
Messenger of Allah used t o recit e in t he Morning prayer on Friday:
び∠モΑ͡ゴレ∠ゎ ユャやぴ
(Alif Lam Mim. The revelat ion...)(32) and;
び͡リ⇒∠ジル͡Ηや ヴ∠ヤハ
∠ ヴ∠ゎぺ∠ ∇モワ∠ ぴ
(Has t here not been over man...) (76)
び͡ユΒ͡ェゲｚ ャや リ
͡ ⇒∠ヨ∇ェゲｚ ャや ヮ͡ ヤｚャや ユ͡ ∇ジよ͡ ぴ
In t he Name of Allah, t he Most Gracious, t he Most Merciful.
リ⊥ムΑ∠ ∇ユャ∠ ゲ͡ ∇ワギｚ ャや リ
∠ ョ∂ ∀リΒ͡ェ リ
͡ ⇒∠ジル͡Ηや ヴ∠ヤハ
∠ ヴ∠ゎぺ∠ ∇モワ∠ ぴ
ァ
∃ ゅ∠ゼ∇ョぺ∠ る∃ ヘ∠ ∇トルぁ リ͡ョ リ
∠ ⇒∠ジル͡Ηや ゅ∠レ∇ボ∠ヤ∠カ ゅｚル͡ま -や⇔ケヲ⊥ミ∇グョｚ ゅ⇔ゃ∇Βセ
∠
モ
∠ Β͡らジ
ｚ ャや ヮ⊥ ⇒∠レ∇Αギ∠ ワ∠ ゅｚル͡ま -や⇔ゲΒ͡ダよ∠ ゅ⇔バΒ͡ヨシ
∠ ヮ⊥ ⇒∠レ∇ヤバ∠ イ
∠ プ∠ ͡ヮΒ͡ヤ∠わ∇らルｚ
び-や⇔ケヲ⊥ヘミ∠ ゅｚョま͡ヱ∠ や⇔ゲ͡ミゅ∠セ ゅョｚ ま͡
(1. Has t here not been over man a period of t ime, when he was not a t hing wort h ment ioning)
(2. Verily, We have creat ed man from Nut fah Amshaj , in order t o t ry him, so, We made him
hearer and seer.) (3. Verily, We guided him t o t he way, whet her he be grat eful or ungrat eful.)
Allah created Man after He did not exist
Allah informs t hat He brought man int o exist ence aft er he was not even a t hing wort h
ment ioning, due t o his lowliness and weakness. Allah says,
リ⊥ムΑ∠ ∇ユャ∠ ゲ͡ ∇ワギｚ ャや リ
∠ ョあ ∀リΒ͡ェ リ
͡ ⇒∠ジル͡Ηや ヴヤ∠ハ
∠ ヴ∠ゎぺ∠ ∇モワ∠ ぴ
び や⇔ケヲ⊥ミ∇グョｚ ゅ⇔ゃ∇Βセ
∠
(Has t here not been over man a period of t ime, when he was not a t hing wort h ment ioning)
Then Allah explains t his by saying,
び∃ァゅ∠ゼ∇ョぺ∠ る∃ ヘ∠ ∇トルぁ リ͡ョ リ
∠ ⇒∠ジル͡Ηや ゅ∠レ∇ボヤ∠カ
∠ ゅｚルま͡ぴ
(Verily, We have creat ed man from Nut fah Amshaj ,) meaning, mixed. The words Mashaj and
Mashij mean somet hing t hat is mixed t oget her. Ibn ` Abbas said concerning Allah's st at ement ,
び∃ァゅ∠ゼ∇ョぺ∠ る∃ ヘ∠ ∇トルぁ リ͡ョぴ
(from Nut fah Amshaj ,) "This means t he fluid of t he man and t he fluid of t he woman when t hey
meet and mix.'' Then man changes aft er t his from st age t o st age, condit ion t o condit ion and
color t o color. ` Ikrimah, Muj ahid, Al-Hasan and Ar-Rabi` bin Anas all made st at ement s similar
t o t his. They said, "Amshaj is t he mixing of t he man's fluid wit h t he woman's fluid.'' Concerning
Allah's st at ement ,
び͡ヮΒ͡ヤわ∠ ∇らルｚ ぴ
(in order t o t ry him,) means, ` We t est him.' It is similar t o Allah's st at ement ,
び⇔Κヨ∠ ハ
∠ リ
⊥ジ
∠ ∇ェぺ∠ ∇ユム⊥ Αぁ ぺ∠ ∇ユミ⊥ ヲ∠ ヤ⊥∇らΒ∠ ャ͡ぴ
(That He may t est you which of you is best in deed.) (67:2) Then Allah says,
び⇔やゲΒ͡ダよ∠ ゅ⇔バΒ͡ヨシ
∠ ヮ⊥ ⇒∠レ∇ヤバ∠ イ
∠ プ∠ ぴ
(so, We made him hearer and seer.) meaning, ` We gave him t he facult ies of hearing and sight
so t hat he would be able t o use t hem for obedience and disobedience.'
Allah guided Him to the Path, so Man is either Grateful or
Ungrateful
Allah says,
び∠モΒ͡らジ
ｚ ャや ヮ⊥ ⇒∠レ∇Αギ∠ ワ∠ ゅｚルま͡ぴ
(Verily, We guided t o him t he way,) meaning, ` We explained it t o him, made it clear t o him
and showed it t o him.' This is as Allah says,
ヴ∠ヤハ
∠ ヴ∠ヨバ∠ ∇ャや ∇やヲぁらエ
∠ わ∠ ∇シゅ∠プ ∇ユヰ⊥ ⇒∠レ∇Αギ∠ ヰ∠ プ∠ キ⊥ ヲ⊥ヨを∠ ゅｚョぺ∠ヱ∠ ぴ
びン∠ギヰ⊥ ∇ャや
(And as for Thamud, We guided t hem but t hey preferred blindness t o guidance.) (41:17) Allah
also said,
びリ
͡ Α∠ギ∇イレｚ ャや ヮ⊥ ⇒∠レ∇Α∠ギ∠ワ∠ヱぴ
(And We guided him t o t he t wo ways.) (90:10) meaning, ` We explained t o him t he pat h of good
and t he pat h of evil.' This is t he st at ement of ` Ikrimah, ` At iyah, Ibn Zayd and Muj ahid from
what is well-known from him and t he maj orit y. Allah t hen says,
び⇔やケヲ⊥ヘミ∠ ゅｚョま͡ヱ∠ や⇔ゲ͡ミゅ∠セ ゅｚョま͡ぴ
(Whet her he be grat eful or ungrat eful.) This is his decree. Thus, wit h t his he is eit her wret ched
or happy. This is like what has been recorded by Muslim in a Hadit h from Abu Malik Al-Ash` ari.
He said t hat t he Messenger of Allah said,
∇ヱぺ∠ ゅ∠ヰボ⊥ よ͡ ヲ⊥ヨプ∠ ∩⊥ヮ∠ジ∇ヘ∠ル ∀ノ͡もゅ∠ら∠プ ヱ⊥ギ∇ピ∠Α サ
͡ ゅｚレャや ぁモミ⊥ »
«ゅ∠ヰボ⊥ わ͡ ∇バョ⊥
(All of mankind wakes up in t he morning t he merchant of his own soul. So he eit her imprisons it
or set s it free. )
- や⇔ゲΒ͡バシ
∠ ヱ∠ Κ
⇔ ⇒∠ヤ∇ビぺ∠ヱ∠ モ
∠ジ
͡ ⇒∠ヤシ
∠ リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャ͡ ゅ∠ル∇ギ∠わ∇ハ∠ぺ べｚルま͡ぴ
ゅ∠ヰィ
⊥ や∠ゴョ͡ ラ
∠ ゅ∠ミ サ
∃ ∇ほミ∠ リ͡ョ ラ
∠ ヲ⊥よゲ∠ ∇ゼΑ∠ ケ∠ や∠ゲ∇よΙ
ｘや ラ
ｚ ま͡
ゅ∠ヰル∠ ヱ⊥ゲイ
あ ヘ∠ Α⊥ ヮ͡ ヤｚャや キ⊥ ゅ∠らハ
͡ ゅ∠ヰよ͡ ゆ
⊥ ゲ∠ ∇ゼΑ∠ ゅ⇔レ∇Βハ
∠ - や⇔ケヲ⊥ヘ⇒∠ミ
ロ⊥ ぁゲセ
∠ ラ
∠ ゅ∠ミ ゅ⇔ョ∇ヲΑ∠ ラ
∠ ヲ⊥ヘ⇒∠ガΑ∠ ヱ∠ ケ͡ ∇グレｚ ャゅ͡よ ラ
∠ ヲ⊥プヲ⊥Α - や⇔ゲΒ͡イ∇ヘゎ∠
ゅ⇔レΒ͡ム∇ジョ͡ ヮ͡ らあ ェ
⊥ ヴ∠ヤハ
∠ ュ∠ ゅ∠バト
ｚ ャや ラ
∠ ヲ⊥ヨバ͡ ∇トΑ⊥ ヱ∠ - や⇔ゲΒ͡トわ∠ ∇ジョ⊥
ギ⊥ Α͡ゲル⊥ Ι
∠ ヮ͡ ヤｚャや ヮ͡ ∇ィヲ∠ ャ͡ ∇ユム⊥ ヨ⊥ バ͡ ∇トル⊥ ゅ∠ヨルｚ ま͡ - や⇔ゲΒ͡シぺ∠ヱ∠ ゅ⇔ヨΒ͡わΑ∠ ヱ∠
ゅ∠レよあ ケｚ リ͡ョ フ
⊥ ゅガ
∠ ル∠ ゅｚル͡ま - や⇔ケヲ⊥ムセ
⊥ Ι
∠ ヱ∠ ￢⇔ へ∠ゴィ
∠ ∇ユム⊥ レ͡ョ
マ
∠ ャ͡ク∠ ゲｚ セ
∠ ヮ⊥ ヤｚャや ユ⊥ ヰ⊥ ⇒∠ホヲ∠ プ∠ - や⇔ゲΑ͡ゲト
∠ ∇ヨホ∠ ゅ⇔シヲ⊥らハ
∠ ゅ⇔ョ∇ヲΑ∠
ゅ∠ヨよ͡ ∇ユワ⊥ や∠ゴィ
∠ ヱ∠ - や⇔ケヱ⊥ゲシ
⊥ ヱ∠ り⇔ ゲ∠ ∇ツル∠ ∇ユヰ⊥ ⇒ｚボャ∠ヱ∠ ュ͡ ヲ∠Β∇ャや
び や⇔ゲΑ͡ゲェ
∠ ヱ∠ る⇔ レｚ ィ
∠ ∇やヱ⊥ゲら∠ タ
∠
(4. Verily, We have prepared for t he disbelievers iron chains, iron collars, and Sa` ir.) (5. Verily,
t he Abrar (right eous believers) shall drink of a cup mixed wit h Kafur.) (6. A spring wherefrom
t he servant s of Allah will drink, causing it t o gush fort h abundant ly.) (7. They fulfill (t heir)
vows, and t hey fear a Day whose evil will be wide-spreading.) (8. And t hey give food, inspit e of
t heir love for it , t o t he poor, t he orphan and t he capt ive,) (9. (Saying): "We feed you seeking
Allah's Face only. We wish for no reward, nor t hanks from you.'') (10. "Verily, We fear from our
Lord a Day t hat is ` Abus and Qamt arir.'') (11. So, Allah saved t hem from t he evil of t hat Day,
and gave t hem Nadrah (a light of beaut y) and j oy.) (12. And t heir recompense shall be
Paradise, and silken garment s, because t hey were pat ient .)
The Recompense of the Disbelievers and the Righteous
Allah informs of what he has wait ing for t hose who disbelieve in Him from His creat ures of
chains, iron collars and Sa` ir. Sa` ir is t he flame and fire of t he Hell. This is as Allah says,
ヴ͡プ - ラ
∠ ヲ⊥らエ
∠ ∇ジΑ⊥ モ
⊥ジ
͡ ⇒∠ヤジ
ｚ ャやヱ ∇ユヰ͡ ボ͡ ⇒∠レ∇ハぺ∠ ヴ͡プ モ
⊥ ⇒∠ヤ∇ビｘΙや ク͡ ま͡ぴ
びラ
∠ ヱ⊥ゲイ
∠ ∇ジΑ⊥ ケ͡ ゅｚレャや ヴ͡プ ｚユを⊥ ユ͡ Β͡ヨエ
∠ ∇ャや
(When iron collars will be rounded over t heir necks, and t he chains, t hey shall be dragged
along, in t he boiling wat er, t hen t hey will be burned in t he Fire.) (40:71,72) Aft er ment ioning
t he blazing Fire He has prepared for t hese wret ched people, Allah goes on t o say,
ゅ∠ヰィ
⊥ や∠ゴョ͡ ラ
∠ ゅ∠ミ サ
∃ ∇ほミ∠ リ͡ョ ラ
∠ ヲ⊥よゲ∠ ∇ゼΑ∠ ケ∠ や∠ゲ∇よΙ
ｘや ラ
ｚ ま͡ぴ
び や⇔ケヲ⊥ヘ⇒∠ミ
(Verily, t he Abrar (right eous believers) shall drink of a cup mixed wit h Kafur.) The propert ies of
t he Kafur (camphor) are well known; cooling, having a nice fragrance and in addit ion t o t his it s
t ast e will be delicious in Paradise. Al-Hasan said, "The coolness of t he camphor will be in t he
pleasant ness of ginger.'' Thus Allah said,
び や⇔ゲΒ͡イ∇ヘゎ∠ ゅ∠ヰル∠ ヱ⊥ゲイ
あ ヘ∠ Α⊥ ヮ͡ ヤｚャや キ⊥ ゅ∠らハ
͡ ゅ∠ヰよ͡ ゆ
⊥ ゲ∠ ∇ゼΑ∠ ゅ⇔レ∇Βハ
∠ぴ
(A spring wherefrom t he servant s of Allah will drink, causing it t o gush fort h abundant ly.)
meaning, t his (drink) t hat will be mixed for t hese right eous people will be t aken from Kafur,
which is a spring t hat Allah's close servant s will drink direct ly from, wit hout it being mixed wit h
anyt hing, and t hey will drink t o t heir fill from it . The word Yashrabu (t o drink) includes t he
meaning of Yarwa (t o quench one's t hirst ). Allah t hen says,
び⇔やゲΒ͡イ∇ヘゎ∠ ゅ∠ヰル∠ ヱ⊥ゲイ
あ ヘ∠ Α⊥ ぴ
(causing it t o gush fort h abundant ly (Tafj ir).) meaning, t hey will have cont rol of it however and
wherever t hey wish. They will have access t o it from t heir cast les, t heir homes, t heir sit t ing
rooms and t heir residences. At -Tafj ir means t o cause t o gush fort h or flow out . This is as Allah
says,
チ
͡ ∇ケΙ
ｘやリ
∠ ョ͡ ゅ∠レ∠ャ ゲ∠ イ
⊥ ∇ヘゎ∠ ヴｚわェ
∠ マ
∠ ャ∠ リ
∠ ョ͡ ∇ぽルぁ リ∠ャ ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
び ゅ⇔ハヲ⊥ら∇レΑ∠
(And t hey say: "We shall not believe in you unt il you cause a spring t o gush fort h from t he eart h
for us.) (17:90) And Allah says,
び⇔やゲ∠ヰル∠ ゅ∠ヨヰ⊥ ヤ∠⇒∠ヤカ
͡ ゅ∠ル∇ゲイ
ｚ プ∠ ヱ∠ ぴ
(We caused a river t o gush fort h in t he midst of t hem.) (18:33) Muj ahid said,
び⇔やゲΒ͡イ∇ヘゎ∠ ゅ∠ヰル∠ ヱ⊥ゲイ
あ ヘ∠ Α⊥ ぴ
(causing it t o gush fort h abundant ly.) "This means t hat t hey will divert it t o wherever t hey
wish.'' ` Ikrimah and Qat adah bot h made similar st at ement s. At h-Thawri said, "They will cause it
t o flow wherever t hey wish.''
The Deeds of these Righteous People
Allah says,
ロ⊥ ぁゲセ
∠ ラ
∠ ゅ∠ミ ゅ⇔ョ∇ヲΑ∠ ラ
∠ ヲ⊥ヘ⇒∠ガΑ∠ ヱ∠ ケ͡ ∇グレｚ ャゅ͡よ ラ
∠ ヲ⊥プヲ⊥Αぴ
び や⇔ゲΒ͡トわ∠ ∇ジョ⊥
(They fulfill vows, and t hey fear a Day whose evil will be wide-spreading.) meaning, t hey
devot e t o worship Allah using t hat which He made obligat ory upon t hem from act ions of
obligat ory obedience t hat is based on Islamic legislat ion. They also worship Him by fulfilling
t heir vows. Imam Malik report ed from Talhah bin ` Abdul-Malik Al-Ayli, who report ed from AlQasim bin Malik, from ` A'ishah t hat t he Messenger of Allah said,
∇ラぺ∠ ケ∠ グ∠ ル∠ ∇リョ∠ ヱ∠ ∩⊥ヮ∇バト
͡ Β⊥ ∇ヤプ∠ ぶ
∠ や ノ∠ Β͡トΑ⊥ ∇ラぺ∠ ケ∠ グ∠ ル∠ ∇リョ∠ »
«ヮ͡ダ∇バΑ∠ ゅ∠ヤプ∠ ぶ
∠ やヶ
∠ダ
͡ ∇バΑ∠
(Whoever makes a vow t o obey Allah, t hen he should obey Him. And whoever makes a vow t o
disobey Allah, t hen he should not disobey Him.) Al-Bukhari also recorded t his Hadit h from
Malik. These people also abandon t hose forbidden t hings which He (Allah) has prohibit ed for
t hem, due t o t heir fear of having an evil reckoning on t he Day of Ret urn. This is t he Day when
t he evil will spread out among all people except for t hose upon whom Allah has had mercy. Ibn
` Abbas said, "Spreading.'' Qat adah said, "By Allah! The evil of t hat Day will spread unt il it fills
t he heavens and t he eart h.'' Concerning Allah's st at ement ,
び͡ヮらあ ェ
⊥ ヴ∠ヤハ
∠ ュ∠ ゅ∠バト
ｚ ャや ラ
∠ ヲ⊥ヨバ͡ ∇トΑ⊥ ヱ∠ ぴ
(And t hey give food, inspit e of t heir love for it ,) It has been said t hat t his means t he love of
Allah, t he Most High. In t heir view t he pronoun refers t o Allah. However, t he most apparent
meaning is t hat t he pronoun refers t o t he food. This would mean, t hey give food while t hey
t hemselves love it and desire it . This was st at ed by Muj ahid and Muqat il, and it was t he
preferred opinion of Ibn Jarir. This is similar t o Allah's st at ement ,
び͡ヮあらェ
⊥ ヴ∠ヤハ
∠ メ
∠ ゅ∠ヨ∇ャや ヴ∠ゎや∠￢ヱ∠ ぴ
(And gives his wealt h, in spit e of love for it .) (2:177) Allah also says,
び∠ラヲぁらエ
͡ ゎ⊥ ゅｚヨ͡ョ ∇やヲ⊥ボヘ͡ レ⊥ゎ ヴｚわェ
∠ ゲｚ ら͡ ∇ャや ∇やヲ⊥ャゅ∠レゎ∠ リ∠ャぴ
(By no means shall you at t ain Al-Birr unless you spend of t hat which you love.) (3:92) In t he
Sahih, t here is a Hadit h which st at es,
∀ウΒ͡エ∠タ ろ
∠ ∇ルぺ∠ヱ∠ ベ
∠ ギｚ ダ
∠ ゎ∠ ∇ラぺ∠ る͡ ホ∠ ギ∠ ダ
ｚ ャや モ
⊥ツ
∠ ∇プぺ∠»
«ゲ∇ボヘ∠ ∇ャや ヴ∠ゼ∇ガゎ∠ ヱ∠ ヴ∠レピ͡ ∇ャや モ
⊥ ョ⊥ ∇ほゎ∠ ∩∀ウΒ͡エセ
∠
(The best charit y is t hat which you give while you are healt hy, covet ous, hoping for wealt h and
fearing povert y.) This means in t he condit ion of your love for wealt h, your eagerness for it and
your need for it . Thus, Allah says,
ゅ⇔ヨΒ͡わΑ∠ ヱ∠ ゅ⇔レΒ͡ム∇ジョ͡ ヮ͡ らあ ェ
⊥ ヴ∠ヤハ
∠ ュ∠ ゅ∠バト
ｚ ャや ラ
∠ ヲ⊥ヨバ͡ ∇トΑ⊥ ヱ∠ ぴ
び や⇔ゲΒ͡シぺ∠ヱ∠
(And t hey give food, inspit e of t heir love for it , t o t he poor, t he orphan and t he capt ive,)
Concerning t he poor person and t he orphan, an explanat ion of t hem and t heir charact erist ics
has already preceded. In reference t o t he capt ive, Sa` id bin Jubayr, Al-Hasan and Ad-Dahhak
all said, "He is t he capt ive among t he people of t he Qiblah (i.e., t he Muslims).'' Ibn ` Abbas said,
"At t hat t ime (when t his Ayah was revealed) t heir (t he Muslims') capt ives were idolat ors.'' Proof
for t his is t hat on t he day of Badr t he Messenger of Allah commanded his Companions t o t reat
t he capt ives respect fully. They (t he Companions) would give t hem preference over t hemselves
when eat ing t heir meals. ` Ikrimah said, "They (capt ives) are t he slaves.'' Ibn Jarir preferred t his
opinion since t he Ayah generally refers t o bot h t he Muslim and t he idolat ors. Sa` id bin Jubayr,
` At a', Al-Hasan and Qat adah all made similar st at ement s. The Messenger of Allah advised
t reat ing servant s well in more t han one Hadit h. This held such import ance wit h him t hat t he
last st at ement of advice t hat he gave (before dying) was his saying,
«ユ⊥ムル⊥ ゅ∠ヨ∇Αぺ∠ ∇ろム∠ ヤ∠ョ∠ ゅ∠ョヱ∠ り∠ ゅ∠ヤダ
ｚ ャや»
(The prayer (As-Salah) and what your right hand possesses (slaves).) Muj ahid said, "He (t he
capt ive) is t he prisoner.'' This means t hat t hese (right eous) people give food t o ot hers even
t hough t hey t hemselves desire it and love it , saying at t he same t ime,
び͡ヮヤｚャや ヮ͡ ∇ィヲ∠ ャ͡ ∇ユム⊥ ヨ⊥ バ͡ ∇トル⊥ ゅ∠ヨルｚ ま͡ぴ
(We feed you seeking Allah's Face only.) meaning, hoping for t he reward of Allah and His
pleasure.
び⇔やケヲ⊥ムセ
⊥ Ι
∠ ヱ∠ ￢⇔ へ∠ゴィ
∠ ∇ユム⊥ レ͡ョ ギ⊥ Α͡ゲル⊥ Ι
∠ぴ
(We wish for no reward, nor t hanks from you.) meaning, ` we do not seek any reward from you
in ret urn for it . We also are not seeking for you t o t hank us in front of t he people.' Muj ahid and
Sa` id bin Jubayr bot h said, "By Allah! They do not say t his wit h t heir t ongues, but rat her, Allah
knows it in t heir heart s and He commends t hem for it . Every seeker should seek aft er t his.''
び や⇔ゲΑ͡ゲト
∠ ∇ヨホ∠ ゅ⇔シヲ⊥らハ
∠ ゅ⇔ョ∇ヲΑ∠ ゅ∠レよあ ケｚ リ͡ョ フ
⊥ ゅ∠ガル∠ ゅｚルま͡ぴ
(Verily, We fear from our Lord a Day t hat is ` Abus and Qamt arir.) meaning, ` we only do t his so
t hat perhaps Allah may have mercy on us and t reat us wit h gent leness on t he Day t hat is ` Abus
and Qamt arir.' ` Ali bin Abi Talhah report ed from Ibn ` Abbas, "` Abus means difficult and
Qamt arir means long.'' ` Ikrimah and ot hers said from Ibn Abbas,
び⇔やゲΑ͡ゲト
∠ ∇ヨホ∠ ゅ⇔シヲ⊥らハ
∠ ゅ⇔ョ∇ヲΑ∠ ぴ
(a Day t hat is ` Abus and Qamt arir (hard and dist ressful, t hat will make t he faces look horrible
from ext reme dislike t o it .)) "The disbeliever will frown on t hat day unt il sweat will flow
bet ween his eyes like t ar.'' Muj ahid said, "Abus ` Abis means (frowning wit h) t he t wo lips and
Qamt arir means drawing up t he face in a scowl.'' Sa` id bin Jubayr and Qat adah said, "Faces will
be made t o frown due t o dismay. Qamt arir is t he cont ract ion of t he forehead and what is
bet ween t he t wo eyes due t o dismay.'' Ibn Zayd said, " ` Abus is t he evil and Qamt arir is t he
severit y.''
Some Details concerning the Reward of the Righteous in Paradise
and what it contains of Delights
Allah says,
り⇔ ゲ∠ ∇ツル∠ ∇ユヰ⊥ ⇒ｚボャ∠ヱ∠ ュ͡ ヲ∠Β∇ャや マ
∠ ャ͡ク∠ ゲｚ セ
∠ ヮ⊥ ｚヤャや ユ⊥ ヰ⊥ ⇒∠ホヲ∠ プ∠ ぴ
び や⇔ケヱ⊥ゲシ
⊥ ヱ∠
(So, Allah saved t hem from t he evil of t hat Day, and gave t hem Nadrah (a light of beaut y) and
j oy.) This is used as a way of eloquence in st at ing similarit y (i.e., t wo similar t hings).
び͡ュヲ∠Β∇ャや マ
∠ ャ͡ク∠ ゲｚ セ
∠ ヮ⊥ ｚヤャや ユ⊥ ヰ⊥ ⇒∠ホヲ∠ プ∠ ぴ
(So, Allah saved t hem from t he evil of t hat Day,) meaning, He prot ect s t hem from t hat which
t hey fear of it .
び⇔りゲ∠ ∇ツル∠ ∇ユヰ⊥ ⇒ｚボャ∠ヱ∠ ぴ
(and gave t hem Nadrah (a light of beaut y)) meaning, in t heir faces.
び⇔やケヱ⊥ゲシ
⊥ ヱ∠ ぴ
(And j oy) in t heir heart s. Al-Hasan Al-Basri, Qat adah, Abu ` Aliyah and Ar-Rabi` bin Anas all
st at ed t his. This is similar t o Allah's st at ement ,
び り∀ ゲ∠ ゼ
͡ ∇らわ∠ ∇ジョぁ る∀ ム∠ エ
͡ ⇒∠ッ - り∀ ゲ∠ ヘ͡ ∇ジョぁ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ぴ
(Some faces t hat Day will be bright , laughing, rej oicing at good news.) This is because if t he
heart is happy, t hen t he face will be enlight ened. As Ka` b bin Malik said in his lengt hy Hadit h
about Allah's Messenger , whenever he was happy, t hen his face will be radiant unt il it will be
as if it is a piece of t he moon. ` A'ishah said, "The Messenger of Allah ent ered int o my home
happy and his facial expression was glowing.'' And t he Hadit h cont inues. dAllah t hen says,
び∇やヱ⊥ゲら∠ タ
∠ ゅ∠ヨよ͡ ∇ユワ⊥ や∠ゴィ
∠ ヱ∠ ぴ
(And t heir recompense because t hey were pat ient ) meaning, due t o t heir pat ience He will give
t hem, best ow upon t hem and accommodat e t hem wit h Paradise and silken garment s. This
means a home t hat is spacious, a delight ful life and fine clot hing. Al-Hafiz Ibn ` Asakir said in
his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recit ed t o Abu Sulayman
Ad-Darani, and when t he recit er reached t he Ayah where Allah says,
び や⇔ゲΑ͡ゲェ
∠ ヱ∠ る⇔ レｚ ィ
∠ ∇やヱ⊥ゲら∠ タ
∠ ゅ∠ヨよ͡ ∇ユワ⊥ や∠ゴィ
∠ ヱ∠ ぴ
(And t heir recompense shall be Paradise, and silken garment s, because t hey were pat ient .) he
(Abu Sulayman) said, ` Because t hey were pat ient in leaving off t heir desires in t he world.'''
ゅ⇔ジ∇ヨセ
∠ ゅ∠ヰΒ͡プ ラ
∠ ∇ヱゲ∠ Α∠ Ι
∠ マ
͡ も͡ や∠ケΙ
ｘ や ヴ∠ヤハ
∠ ゅ∠ヰΒ͡プ リ
∠ Β͡ゃム͡ わｚ ョぁ ぴ
∇ろヤ∠ャあク⊥ ヱ∠ ゅ∠ヰヤ⊥⇒∠ヤニ
͡ ∇ユヰ͡ ∇Βヤ∠ハ
∠ る⇔ Β∠ ル͡ や∠キヱ∠ - や⇔ゲΑ͡ゲヰ∠ ∇ョコ∠ Ι
∠ ヱ∠
る∃ ツ
ｚ プ͡ リあョ る∃ Β∠ ル͡ ゅ∠⇒よ͡ ∇ユヰ͡ ∇Βヤ∠ハ
∠ フ
⊥ ゅ∠トΑ⊥ ヱ∠ - Κ
⇔ Β͡ャ∇グゎ∠ ゅ∠ヰプ⊥ ヲ⊥トホ⊥
る∃ ツ
ｚ プ͡ リ͡ョ ∇やゲ∠ Α͡ケや∠ヲホ∠ - ∇やゲ∠ Α͡ケや∠ヲホ∠ ∇ろル∠ ゅ∠ミ ゆ
∃ やヲ∇ミぺ∠ヱ∠
ラ
∠ ゅミ∠ ゅ⇔シ∇ほミ∠ ゅ∠ヰΒ͡プ ラ
∠ ∇ヲボ∠ ∇ジΑ⊥ ヱ∠ - や⇔ゲΑ͡ギ∇ボゎ∠ ゅ∠ワヱ⊥ケギｚ ∠ホ
-Κ
⇔ Β͡らジ
∠ ∇ヤシ
∠ ヴｚヨジ
∠ ゎ⊥ ゅ∠ヰΒ͡プ ゅ⇔レ∇Βハ
∠ -Κ
⇔ Β͡らイ
∠ ル∠コ ゅ∠ヰィ
⊥ や∠ゴョ͡
∇ユヰ⊥ わ∠ ∇Αぺ∠ケ∠ や∠クま͡ ラ
∠ ヱ⊥ギヤｚガ
∠ ョぁ ラ
∀ ギ∠ ∇ャヱ͡ ∇ユヰ͡ ∇Βヤ∠ハ
∠ フ
⊥ ヲ⊥トΑ∠ ヱ∠
ろ
∠ ∇Αぺ∠ケ∠ ユｚ を∠ ろ
∠ ∇Αぺ∠ケ∠ や∠ク͡ま∠ヱ - や⇔ケヲ⊥んレｚョ や⇔ぽ⊥ャ∇ぽャ⊥ ∇ユヰ⊥ わ∠ ∇らジ
͡ェ
∠
∀ゲ∇ツカ
⊥ サ
∃ ギ⊥ レ⊥シ ゆ
⊥ ゅ∠Βを͡ ∇ユヰ⊥ Β∠ ヤ͡⇒∠ハ - や⇔ゲΒ͡らミ∠ ゅ⇔ム∇ヤョ⊥ ヱ∠ ゅ⇔ヨΒ͡バル∠
∇ユヰ⊥ よぁ ケ∠ ∇ユヰ⊥ ⇒∠ボシ
∠ ヱ∠ る∃ ツ
ｚ プ͡ リ͡ョ ケ∠ ヱ͡ ゅ∠シぺ∠ ∇やヲぁヤェ
⊥ ヱ∠ ベ
∀ ゲ∠ ∇らわ∠ ∇シま͡ヱ∠
ラ
∠ ゅ∠ミヱ∠ ￢⇔ へ∠ゴィ
∠ ∇ユム⊥ ャ∠ ラ
∠ ゅ∠ミ や∠グ⇒∠ワ ラ
ｚ ま͡ - や⇔ケヲ⊥ヰデ
∠ ゅ⇔よや∠ゲセ
∠
び や⇔ケヲ⊥ム∇ゼョｚ ユ⊥ムΒ⊥ ∇バシ
∠
(13. Reclining t herein on raised couches, t hey will see t here neit her t he excessive heat , nor t he
excessive cold.) (14. And t he shade t hereof is close upon t hem, and t he bunches of fruit
t hereof will hang low wit hin t heir reach.) (15. And among t hem will be passed round vessels of
silver and cups of cryst al --) (16. (Qawarir) Cryst al-clear, made of silver. They will det ermine
t he measure t hereof.) (17. And t hey will be given t o drink t here of a cup (of wine) mixed wit h
Zanj abil (ginger),) (18. A spring t here, called Salsabil.) (19. And round about t hem will (serve)
boys of everlast ing yout h. If you see t hem, you would t hink t hem scat t ered pearls.) (20. And
when you look t here (in Paradise), you will see a delight (t hat cannot be imagined), and a great
dominion.) (21. Their garment s will be of fine green silk, and Ist abraq. They will be adorned
wit h bracelet s of silver, and t heir Lord will give t hem a purifying drink.) (22. (And it will be
said t o t hem): "Verily, t his is a reward for you, and your endeavor has been accept ed.'')
The raised Couches and the lack of Heat and Cold
Allah t ells us about t he people of Paradise and t he et ernal delight s t hey will experience, as
well as t he comprehensive favors t hat t hey will be given. Allah says,
び͡マ͡もや∠ケｘΙや ヴ∠ヤハ
∠ ゅ∠ヰΒ͡プ リ
∠ Β͡ゃム͡ わｚ ョぁ ぴ
(Reclining t herein on raised couches.) This has already been discussed in Surat As-Saffat and
t he difference of opinion about t he meaning of reclining. Is it lying down, reclining on t he
elbows, sit t ing down cross-legged, or being firmly seat ed We have also ment ioned t hat t he AlAra'ik are couches beneat h curt ained canopies. Concerning Allah's st at ement ,
び⇔やゲΑ͡ゲヰ∠ ∇ョコ∠ Ι
∠ ヱ∠ ゅ⇔ジ∇ヨセ
∠ ゅ∠ヰΒ͡プ ラ
∠ ∇ヱゲ∠ Α∠ Ι
∠ぴ
(t hey will see t here neit her t he excessive heat , nor t he excessive bit t er cold.) meaning, t here
will be no dist urbing heat wit h t hem, nor any painful cold, rat her t here will only be one
climat e t hat will be always and et ernal and t hey will not want it t o be changed.
The Shade and Fruit Clusters will be near
びゅ∠ヰヤ⊥⇒∠ヤニ
͡ ∇ユヰ͡ ∇Βヤ∠ハ
∠ る⇔ Β∠ ル͡ や∠キヱ∠ ぴ
(And t he shade t hereof is close upon t hem.) meaning, t he branches will be close t o t hem.
び⇔ΚΒ͡ャ∇グゎ∠ ゅ∠ヰプ⊥ ヲ⊥トホ⊥ ∇ろヤ∠ャあク⊥ ヱ∠ ぴ
(And t he bunches of fruit t hereof will hang low wit hin t heir reach.) meaning, whenever he
at t empt s t o get any fruit , it will come nearer t o him and come down from it s highest branch as
if it hears and obeys. This is as Allah says in anot her Ayah,
び∃ラや∠キ リ
͡ ∇Βわ∠ レｚイ
∠ ∇ャや ヴ∠レィ
∠ ヱ∠ ぴ
(And fruit s of t he t wo gardens will be near at hand.) (55:54) Allah also says,
び る∀ Β∠ ル͡ や∠キ ゅ∠ヰプ⊥ ヲ⊥トホ⊥ ぴ
(The fruit s in bunches whereof will be low and near at hand.) (69:23) Muj ahid said,
び⇔ΚΒャ͡∇グゎ∠ ゅ∠ヰプ⊥ ヲ⊥トホ⊥ ∇ろヤ∠ャあク⊥ ヱ∠ ぴ
(And t he bunches of fruit t hereof will hang low wit hin t heir reach.) "If he st ands it will rise wit h
him an equal amount , if he sit s it will lower it self for him so t hat he can reach it and if he lies
down it will lower it self for him more so t hat he can reach it . So t his is Allah's st at ement ,
び⇔ΚΒ͡ャ∇グゎ∠ ぴ
(will hang low wit hin t heir reach). '' Qat adah said, "No t horn or dist ance will repel t heir hands
away from it (t he fruit ).''
Vessels of Silver and Drinking Cups
Allah says,
び∃ゆやヲ∇ミぺ∠ヱ∠ る∃ ツ
ｚ プ͡ リあョ る∃ Β∠ ル͡ ゅ∠⇒よ͡ ∇ユヰ͡ ∇Βヤ∠ハ
∠ フ
⊥ ゅ∠トΑ⊥ ∠ヱぴ
(And among t hem will be passed round vessels of silver and cups of cryst al) meaning, servant s
will go around t hem wit h cont ainers of food made of silver and cups of drink. These are
drinking vessels t hat do not have handles or spout s. Then Allah says,
び∃るツ
ｚ プ͡ リ͡ョ ∇やゲ∠ Α͡ケや∠ヲホ∠ ∇やゲ∠ Α͡ケや∠ヲホ∠ ぴ
((Qawarir) Cryst al-clear, made of silver.) Ibn ` Abbas, Muj ahid, Al-Hasan Al-Basri and ot hers
have all said, "It (Qawarir) is t he whit eness of silver in t he t ransparency of glass.'' Qawarir is
only made of glass. So t hese cups are made of silver, but due t o t heir fine t hinness, what is
inside of t hem will be visible from out side of t hem (as if t hey are glass). This is among t he
t hings of which t here is not hing like in t his world. Allah said,
び⇔やゲΑ͡ギ∇ボゎ∠ ゅ∠ワヱ⊥ケギｚ ∠ホぴ
(They will det ermine t he measure t hereof.) meaning, according t o t he amount t hat will quench
t heir t hirst . It will not be more t han t hat nor less t han it , rat her it will be prepared in an
amount t hat is suit able for quenching t he t hirst of t heir drinkers. This is t he meaning of t he
st at ement of Ibn ` Abbas, Muj ahid, Sa` id bin Jubayr, Abu Salih, Qat adah, Ibn Abza, ` Abdullah
bin ` Ubayd bin ` Umayr, Ash-Sha` bi and Ibn Zayd. This was st at ed by Ibn Jarir and ot hers. This
is t he most excellent provision, dist inct ion and honor.
The Ginger Drink and the Drink of Salsabil
Allah says,
びΚ
⇔ Β͡らイ
∠ ル∠コ ゅ∠ヰィ
⊥ や∠ゴョ͡ ラ
∠ ゅ∠ミ ゅ⇔シ∇ほミ∠ ゅ∠ヰΒ͡プ ラ
∠ ∇ヲボ∠ ∇ジΑ⊥ ヱ∠ ぴ
(And t hey will be given t o drink t here of a cup mixed wit h Zanj abil (ginger),) meaning, t hey -t he right eous -- will also be given a drink from t hese cups.
び⇔ゅシ∇ほミ∠ ぴ
(a cup) meaning, a drink of wine.
び⇔ΚΒ͡らイ
∠ ル∠コ ゅ∠ヰィ
⊥ や∠ゴョ͡ ラ
∠ ゅ∠ミぴ
(mixed wit h Zanj abil (ginger),) So on one occasion t hey will be given a drink t hat is mixed wit h
camphor, and it is cool. Then on anot her occasion t hey will be given a drink mixed wit h ginger,
and it is hot . This is so t hat t heir affair will be balanced. However, t hose who are nearest t o
Allah, t hey will drink from all of it however t hey wish, as Qat adah and ot hers have said. The
st at ement of Allah has already preceded which says,
び͡ヮヤｚャや キ⊥ ゅ∠らハ
͡ ゅ∠ヰよ͡ ゆ
⊥ ゲ∠ ∇ゼΑ∠ ゅ⇔レ∇Βハ
∠ぴ
(A spring wherefrom t he servant s of Allah will drink.) (76:6) And here Allah says,
びΚ
⇔ Β͡らジ
∠ ∇ヤシ
∠ ヴｚヨジ
∠ ゎ⊥ ゅ∠ヰΒ͡プ ゅ⇔レ∇Βハ
∠ぴ
(A spring t here, called Salsabil.) ` Ikrimah said, "It (Salsabil) is t he name of a spring in
Paradise.'' Muj ahid said, "It is called t his due t o it s cont inuous flowing and t he severit y of it s
current .''
The Boys and Servants
Allah says,
∇ユヰ⊥ わ∠ ∇Αぺ∠ケ∠ や∠クま͡ ラ
∠ ヱ⊥ギヤｚガ
∠ ョぁ ラ
∀ ギ∠ ∇ャヱ͡ ∇ユヰ͡ ∇Βヤ∠ハ
∠ フ
⊥ ヲ⊥トΑ∠ ヱ∠ ぴ
び や⇔ケヲ⊥んレｚョ や⇔ぽ⊥ャ∇ぽャ⊥ ∇ユヰ⊥ わ∠ ∇らジ
͡ェ
∠
(And round about t hem will (serve) boys of everlast ing yout h. If you see t hem, you would t hink
t hem scat t ered pearls.) meaning, young boys from t he boys of Paradise will go around serving
t he people of Paradise.
び∠ラヱ⊥ギヤｚ∠ガョぁ ぴ
(everlast ing yout h.) meaning, in one st at e forever which t hey will be never changing from, t hey
will not increase in age. Those who have described t hem as wearing earings in t heir ears have
only int erpret ed t he meaning in such a way because a child is befit t ing of t his descript ion and
not an adult man. Concerning Allah's st at ement ,
び⇔やケヲ⊥んレｚョ や⇔ぽ⊥ャ∇ぽャ⊥ ∇ユヰ⊥ わ∠ ∇らジ
͡ェ
∠ ∇ユヰ⊥ わ∠ ∇Αぺ∠ケ∠ や∠クま͡ぴ
(If you see t hem, you would t hink t hem scat t ered pearls.) meaning, when you see t hem
dispersing t o fulfill t he needs of t heir mast ers, t heir great number, t heir beaut iful faces,
handsome colors, fine clot hing and ornament s, you would t hink t hat t hey were scat t ered
pearls. There is no bet t er qualit y t han t his, nor is t here anyt hing nicer t o look at t han
scat t ered pearls in a beaut iful place. Allah says,
び∠ろ∇Α∠ぺ∠ケ や∠クま͡ヱ∠ ぴ
(And when you look) meaning, ` when you see it , O Muhammad.'
びｚユを⊥ ぴ
(t here) meaning, t here. This refers t o Paradise and it s beaut y, it s vast ness, it s loft iness and t he
j oy and happiness it cont ains.
び⇔やゲΒ͡らミ∠ ゅ⇔ム∇ヤョ⊥ ヱ∠ ゅ⇔ヨΒ͡バル∠ ろ
∠ ∇Αぺ∠ケ∠ ぴ
(You will see a delight , and a great dominion.) meaning, t here will be a great kingdom t hat
belongs t o Allah and a dazzling, splendid dominion. It has been confirmed in t he Sahih t hat
Allah will say t o t he last of t he people of t he Fire t o be t aken out of it , and t he last of t he
people t o ent er int o Paradise,
«ゅ∠ヰャ͡ゅ∠ん∇ョぺ∠ り∠ ゲ∠ ゼ
∠ハ
∠ ヱ∠ ゅ∠Β∇ルギぁ ャや モ
∠ ∇んョ͡ マ
∠ ャ∠ ラ
ｚ ま͡»
(verily, you will have similar t o t he world and t en worlds like it (in addit ion t o it ).'') If t his is
what He will give t o t he least of t hose who will be in Paradise, t hen what do you t hink about
t he one who will have a higher st at us and will be favored even more by Allah , nor any painful
cold, rat her t here will only be one climat e t hat will be always and et ernal and t hey will not
want it t o be changed. This refers t o Paradise and it s beaut y, it s vast ness, it s loft iness and t he
j oy and happiness it cont ains.
び⇔やゲΒ͡らミ∠ ゅ⇔ム∇ヤョ⊥ ヱ∠ ゅ⇔ヨΒ͡バル∠ ろ
∠ ∇Αぺ∠ケ∠ ぴ
(You will see a delight , and a great dominion.) meaning, t here will be a great kingdom t hat
belongs t o Allah and a dazzling, splendid dominion. It has been confirmed in t he Sahih t hat
Allah will say t o t he last of t he people of t he Fire t o be t aken out of it , and t he last of t he
people t o ent er int o Paradise,
«ゅ∠ヰャ͡ゅ∠ん∇ョぺ∠ り∠ ゲ∠ ゼ
∠ハ
∠ ヱ∠ ゅ∠Β∇ルギぁ ャや モ
∠ ∇んョ͡ マ
∠ ャ∠ ラ
ｚ ま͡»
(verily, you will have similar t o t he world and t en worlds like it (in addit ion t o it ).'') If t his is
what He will give t o t he least of t hose who will be in Paradise, t hen what do you t hink about
t he one who will have a higher st at us and will be favored even more by Allah
The Garments and Ornaments
Allah says,
び∀ベゲ∠ ∇らわ∠ ∇シま͡ヱ∠ ∀ゲ∇ツカ
⊥ サ
∃ ギ⊥ レ⊥シ ゆ
⊥ ゅ∠Βを͡ ∇ユヰ⊥ Β∠ ヤ͡⇒∠ハぴ
(Their garment s will be of fine green silk, and Ist abraq.) meaning, among t he garment s of t he
people of Paradise is silk and Sundus, which is a high qualit y silk. These garment s will be shirt s
and similar clot hing from t he undergarment s. Concerning Ist abraq (velvet ), from it t here is t hat
which has a glit t er and shimmer t o it , and it is t hat which is worn as out er clot hes, j ust as is
well-known in clot hing.
び∃るツ
ｚ プ͡ リ͡ョ ケ∠ ヱ͡ ゅ∠シぺ∠ ∇やヲぁヤェ
⊥ ヱ∠ ぴ
(They will be adorned wit h bracelet s of silver,) This is a descript ion of t he right eous. In
reference t o t hose who will be near t o Allah, t hen t heir descript ion is as Allah says,
や⇔ぽ⊥ャ∇ぽャ⊥ヱ∠ ょ
∃ ワ∠ ク∠ リ͡ョ ケ∠ ヱ͡ ゅ∠シぺ∠ ∇リョ͡ ゅ∠ヰΒ͡プ ラ
∠ ∇ヲヤｚエ
∠ Α⊥ ぴ
び∀ゲΑ͡ゲェ
∠ ゅ∠ヰΒ͡プ ∇ユヰ⊥ シ
⊥ ゅ∠らャ͡ヱ∠
(Wherein t hey will be adorned wit h bracelet s of gold and pearls and t heir garment s t herein will
be of silk.) (22:23) Aft er Allah ment ions t he out ward beaut ificat ion wit h silk and ornament s, He
t hen says,
び⇔やケヲ⊥ヰデ
∠ ゅ⇔よや∠ゲセ
∠ ∇ユヰ⊥ よぁ ケ∠ ∇ユヰ⊥ ⇒∠ボシ
∠ ヱ∠ ぴ
(and t heir Lord will give t hem a purifying drink.) meaning, it will purify t heir insides of envy,
despise, hat red, harm and t he ot her reprehensible charact er t rait s. This is j ust as we have
recorded from t he Commander of t he believers, ` Ali bin Abi Talib, t hat he said, "When t he
people of Paradise come t o t he Gat e of Paradise, t hey will find t wo springs t here. Then it will
be as if t hey were inspired wit h what t o do, so t hey will drink from one of t hem and Allah will
remove what ever harmfulness t here may be wit hin t hem. Then t hey will bat he in t he ot her
spring and a glow of delight will run all over t hem. Thus, Allah informs of t heir out ward
condit ion and t heir inner beaut y.'' Allah t hen says,
び や⇔ケヲ⊥ム∇ゼョｚ ユ⊥ムΒ⊥ ∇バシ
∠ ラ
∠ ゅ∠ミヱ∠ ￢⇔ へ∠ゴィ
∠ ∇ユム⊥ ャ∠ ラ
∠ ゅ∠ミ や∠グ⇒∠ワ ラ
ｚ ま͡ぴ
(Verily, t his is a reward for you, and your endeavor has been accept ed.) meaning, t his will be
said t o t hem in honor of t hem and as a goodness t owards t hem. This is as Allah says,
る͡ Β∠ ャ͡ゅ∠ガ∇ャや ュ͡ ゅｚΑΙ
ｘ や ヴ͡プ ∇ユわ⊥ ∇ヘヤ∠∇シぺ∠ べ∠ヨよ͡ ゅ⇔ゃ∠ Β͡レワ∠ ∇やヲ⊥よゲ∠ ∇セや∠ヱ ∇やヲ⊥ヤミ⊥ ぴ
び
(Eat and drink at ease for t hat which you have sent fort h before you in days past !) (69:24) Allah
also says,
∇ユわ⊥ レ⊥ミ ゅ∠ヨよ͡ ゅ∠ワヲ⊥ヨわ⊥ ∇をケ͡ ヱ⊥ぺ る⊥ ｚレイ
∠ ∇ャや ユ⊥ ム⊥ ∇ヤゎ͡ ラ∠ぺ ∇やヱ⊥キヲ⊥ルヱ∠ ぴ
び∠ラヲ⊥ヤヨ∠ ∇バゎ∠
(And it will be cried out t o t hem: "This is t he Paradise which you have inherit ed for what you
used t o do.'') (7:43) Then Allah says,
び⇔やケヲ⊥ム∇ゼョｚ ユ⊥ムΒ⊥ ∇バシ
∠ ラ
∠ ゅ∠ミヱ∠ ぴ
(and your endeavor has been accept ed) mean- ing, ` Allah t he Exalt ed will reward you for a
small amount (of deeds) wit h a large amount (of reward).'
∇ゲら͡ ∇タゅ∠プ - Κ
⇔ Α͡ゴレ∠ゎ ラ
∠ や￢∠ ∇ゲボ⊥ ∇ャや マ
∠ ∇Βヤ∠ハ
∠ ゅ∠レ∇ャゴｚ ∠ル リ
⊥ ∇エル∠ ゅｚルま͡ぴ
- や⇔ケヲ⊥ヘミ∠ ∇ヱぺ∠ ゅ⇔ヨ͡をや∠￢ ∇ユヰ⊥ ∇レョ͡ ∇ノト
͡ ゎ⊥ Ι
∠ ヱ∠ マ
∠ よあ ケ∠ ユ͡ ∇ムエ
⊥ ャ͡
モ
͡ ∇Βャｚや リ
∠ ョ͡ ヱ∠ - Κ
⇔ Β͡タぺ∠ヱ∠ り⇔ ゲ∠ ∇ムよ⊥ マ
∠ よあ ケ∠ ユ∠ ∇シや ゲ͡ ミ⊥ ∇クや∠ヱ
￢͡ Ι
∠ ぽ⊥ ⇒∠ワ ラ
ｚ ま͡ - Κ
⇔ Α͡ヲデ
∠ Κ
⇔ ∇Βャ∠ ヮ⊥ ∇エらあ シ
∠ ヱ∠ ヮ⊥ ャ∠ ∇ギイ
⊥ ∇シゅ∠プ
- Κ
⇔ Β͡ボを∠ ゅ⇔ョ∇ヲΑ∠ ∇ユワ⊥ ￢∠ へ∠ケヱ∠ ラ
∠ ヱ⊥ケグ∠ Α∠ ヱ∠ る∠ ヤ∠ィ
͡ ゅ∠バ∇ャや ラ
∠ ヲぁらエ
͡ Α⊥
べ∠レ∇ャギｚ よ∠ ゅ∠レ∇ゃセ
͡ や∠ク͡ま∠ヱ ∇ユワ⊥ ゲ∠ ∇シぺ∠ べ∠ル∇キ∠ギ∠セ∠ヱ ∇ユヰ⊥ ⇒∠レ∇ボヤ∠カ
∠ リ
⊥ ∇エｚル
ヴ∠ャま͡ グ∠ ガ
∠ ゎｚ や ￢∠ べ∠セ リ∠ヨプ∠ り∀ ゲ∠ ミ͡ ∇グゎ∠ ロ͡ グ͡ ⇒∠ワ ラ
ｚ ま͡ Κ
⇔ Α͡ギ∇らゎ∠ ∇ユヰ⊥ ヤ∠⇒∠ん∇ョぺ∠
ヮ∠ ヤｚャや ラ
ｚ ま͡ ヮ⊥ ヤｚャや ￢∠ べ∠ゼΑ∠ ラ∠ぺ Ι
ｚ ま͡ ラ
∠ ヱ⊥￢べ∠ゼゎ∠ ゅ∠ョヱ∠ Κ
⇔ Β͡らシ
∠ ヮ͡ よあ ケ∠
ヮ͡ わ͡ ヨ∠ ∇ェケ∠ ヴ͡プ ￢⊥ べ∠ゼΑ∠ リ∠ョ モ
⊥カ
͡ ∇ギΑ⊥ ゅ⇔ヨΒ͡ムェ
∠ ゅ⇔ヨΒ͡ヤハ
∠ ラ
∠ ゅ∠ミ
び ゅ⇔ヨΒ͡ャぺ∠ ゅ⇔よや∠グハ
∠ ∇ユヰ⊥ ャ∠ ギｚ ハ
∠ ぺ∠ リ
∠ Β͡ヨヤ͡⇒ｚヌャや∠ヱ
(23. Verily, it is We Who have sent down t he Qur'an t o you by st ages.) (24. Therefore be
pat ient wit h const ancy t o t he command of your Lord, and obey neit her a sinner nor a
disbeliever among t hem.) (25. And remember t he Name of your Lord every morning and
aft ernoon.) (26. And during t he night , prost rat e yourself t o Him, and glorify Him a long night
t hrough.) (27. Verily, t hese love t he present life of t his world, and put behind t hem a heavy
Day.) (28. It is We Who creat ed t hem, and We have made t hem of st rong build. And when We
will, We can replace t hem wit h ot hers like t hem wit h a complet e replacement .) (29. Verily,
t his is an admonit ion, so whosoever wills, let him t ake a pat h t o his Lord.) (30. But you cannot
will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.) (31. He will admit t o His
mercy whom He wills and as for t he wrongdoers -- He has prepared a painful t orment .)
Mention of the Qur'an's Revelation and the Command to be Patient
and remember Allah
Allah reminds His Messenger of how He blessed him by revealing t he Magnificent Qur'an t o him.
び∠マよあ ケ∠ ユ͡ ∇ムエ
⊥ ャ͡ ∇ゲら͡ ∇タゅ∠プぴ
(Therefore be pat ient wit h const ancy t o t he command of your Lord.,) meaning, ` j ust as you
have been honored by what has been revealed t o you, t hen be pat ient wit h His decree and
decision and know t hat He will handle your affairs in a good manner.'
び⇔やケヲ⊥ヘミ∠ ∇ヱぺ∠ ゅ⇔ヨ͡をや∠￢ ∇ユヰ⊥ ∇レョ͡ ∇ノト
͡ ゎ⊥ Ι
∠ ヱ∠ ぴ
(And obey neit her a sinner (At him) nor a disbeliever (Kafur) among t hem.) meaning, ` do not
obey t he disbelievers and t he hypocrit es if t hey wish t o det er you from what has been revealed
t o you. Rat her convey t hat which has been revealed t o you from your Lord and put your t rust in
Allah, for verily, Allah will prot ect you from t he people.' The At him is t he sinner in his deeds
and t he Kafur is t he disbeliever in his heart .
びΚ
⇔ Β͡タぺ∠ヱ∠ り⇔ ゲ∠ ∇ムよ⊥ マ
∠ よあ ケ∠ ユ∠ ∇シや ゲ͡ ミ⊥ ∇クや∠ヱぴ
(And remember t he Name of your Lord every morning and aft ernoon.) meaning, at t he
beginning of t he day and at it s end.
びΚ
⇔ Α͡ヲデ
∠ Κ
⇔ ∇Βャ∠ ヮ⊥ ∇エらあ シ
∠ ヱ∠ ヮ⊥ ャ∠ ∇ギイ
⊥ ∇シゅ∠プ モ
͡ ∇Βャｚや リ
∠ ョ͡ ヱ∠ ぴ
(And during t he night , prost rat e yourself t o Him, and glorify Him a long night t hrough.) This is
similar t o Allah's st at ement ,
マ
∠ ん∠ バ∠ ∇らΑ∠ ラ∠ぺ ヴ∠ジハ
∠ マ
∠ ャｚ る⇔ ヤ∠プ͡ ゅ∠ル ヮ͡ よ͡ ∇ギイ
ｚ ヰ∠ わ∠ プ∠ モ
͡ ∇Βャｚや リ
∠ ョ͡ ヱ∠ ぴ
び や⇔キヲ⊥ヨ∇エョｚ ゅ⇔ョゅ∠ボョ∠ マ
∠ よぁ ケ∠
(And in some part s of t he night offer t he Salah wit h it (t he Qur'an), as an addit ional prayer
(Taj haj j ud) for you. It may be t hat you Lord will raise you t o Maqam Mahmud.) (17:79)
Similarly, Allah also says,
ヱ͡ ぺ∠ ヮ⊥ ヘ∠ ∇ダあル - Κ
⇔ Β͡ヤホ∠ Ι
ｚ ま͡ モ
∠ ∇Βャｚや ユ͡ ホ⊥ - モ
⊥ あョｚゴヨ⊥ ∇ャや ゅ∠ヰΑぁ ∠ほΑぴ
ラ
∠ や∠￢∇ゲボ⊥ ∇ャや モ
͡ ゎあ ケ∠ ヱ∠ ヮ͡ ∇Βヤ∠ハ
∠ ∇キコ͡ ∇ヱぺ∠ - Κ
⇔ Β͡ヤホ∠ ヮ⊥ ∇レョ͡ ∇ゾボ⊥ ルや
びΚ
⇔ Β͡ゎ∇ゲゎ∠
(O you wrapped! St and all night , except a lit t le. Half of it or a lit t le less t han t hat , or a lit t le
more. And recit e t he Qur'an Tart il.) (73:1-4)
The Censure of Love for the World and informing about the Day of
the Final Return
Allah reprimands t he disbelievers and t hose similar t o t hem who love t he world and are
devot ed and dedicat ed t o it , who put t he abode of t he Hereaft er behind t hem in disregard. He
says;
∇ユワ⊥ ￢∠ へ∠ケヱ∠ ラ
∠ ヱケ⊥ グ∠ Α∠ ヱ∠ る∠ ヤ∠ィ
͡ ゅ∠バ∇ャや ラ
∠ ヲぁらエ
͡ Α⊥ ￢͡ Ι
∠ ぽ⊥ ⇒∠ワ ラ
ｚ ま͡ぴ
びΚ
⇔ Β͡ボを∠ ゅ⇔ョ∇ヲΑ∠
(Verily, t hese love t he present life of t his world, and put behind t hem a heavy Day.) meaning,
t he Day of Judgement . Then Allah says,
び∇ユワ⊥ ゲ∠ ∇シぺ∠ べ∠ル∇キ∠ギ∠セ∠ヱ ∇ユヰ⊥ ⇒∠レ∇ボヤ∠カ
∠ リ
⊥ ∇エｚルぴ
(It is We Who creat ed t hem, and We have made t hem of st rong build.) Ibn ` Abbas, Muj ahid and
ot hers have said, "This means t heir creat ion.''
び⇔ΚΑ͡ギ∇らゎ∠ ∇ユヰ⊥ ヤ∠⇒∠ん∇ョぺ∠ べ∠レ∇ャギｚ よ∠ ゅ∠レ∇ゃセ
͡ や∠クま͡ヱ∠ ぴ
(And when We will, We can replace t hem wit h ot hers like t hem wit h a complet e replacement .)
meaning, ` when We wish, We will resurrect t hem on t he Day of Judgement and change t hem,
repeat ing t heir creat ion in a new form.' Here t he beginning of t heir creat ion is a proof for t he
repet it ion of t heir creat ion. Ibn Zayd and Ibn Jarir bot h said,
び⇔ΚΑ͡ギ∇らゎ∠ ∇ユヰ⊥ ヤ∠⇒∠ん∇ョぺ∠ べ∠レ∇ャギｚ よ∠ ゅ∠レ∇ゃセ
͡ や∠クま͡ヱ∠ ぴ
(And when We will, We can replace t hem wit h ot hers like t hem wit h a complet e replacement .)
"This means, if We wish We can bring anot her group of people besides t hem (in t heir place).''
This is like Allah's st at ement ,
ラ
∠ ゅ∠ミヱ∠ リ
∠ Α͡ゲカ
∠ ゅ⇒͡よ れ
͡ ∇ほΑ∠ ヱ∠ サ
⊥ ゅｚレャや ゅ∠ヰΑぁ ぺ∠ ∇ユム⊥ ∇らワ͡ ∇グΑ⊥ ∇ほゼ
∠ Α∠ ラ͡まぴ
び や⇔ゲΑ͡ギホ∠ マ
∠ ャ͡ク ヴ∠ヤハ
∠ ヮ⊥ ｚヤャや
(If He wills, He can t ake you away, O people, and bring ot hers. And Allah is capable over t hat .)
(4:133) This is also like His st at ement ,
マ
∠ ャ͡ク∠ ゅ∠ョヱ∠ ギ∃ Α͡ギィ
∠ ペ
∃ ∇ヤガ
∠ よ͡ れ
͡ ∇ほΑ∠ ヱ∠ ∇ユ⇒⊥ム∇らワ͡ ∇グΑ⊥ ∇ほゼ
∠ Α∠ ラ͡まぴ
び ゴ∃ Α͡ゴバ∠ よ͡ ヮ͡ ヤｚャや ヴ∠ヤハ
∠
(If He wills, He can remove you and bring a new creat ion! And for Allah t hat is not hard or
difficult .) (14:19-20)
The Qur'an is a Reminder, and Guidance comes from the Help of
Allah
Allah t hen says,
び∀りゲ∠ ミ͡ ∇グゎ∠ ロ͡ グ͡ ⇒∠ワ ラ
ｚ ま͡ぴ
(Verily, t his is an admonit ion,) meaning, t his Surah is a reminder.
び⇔ΚΒ͡らシ
∠ ヮ͡ よあ ケ∠ ヴ∠ャま͡ グ∠ ガ
∠ ゎｚ や ￢∠ べ∠セ リ∠ヨ∠プぴ
(so whosoever wills, let him t ake a pat h t o his Lord.) meaning, a pat h and a way. This means,
whoever wishes t o be guided by t he Qur'an. This is similar t o Allah's st at ement ,
び͡ゲカ
͡Ι
ｘ や ュ͡ ∇ヲΒ∠ ∇ャや∠ヱ ヮ͡ ヤｚャゅ͡よ ∇やヲ⊥レョ∠ や∠￢ ∇ヲャ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ や∠クゅ∠ョヱ∠ ぴ
(And what loss have t hey if t hey had believed in Allah and in t he Last Day.) (4:39) Then Allah
says,
び⊥ヮヤｚャや ￢∠ べ∠ゼΑ∠ ラ∠ぺ Ι
ｚ ま͡ ラ
∠ ヱ⊥￢べ∠ゼゎ∠ ゅ∠ョヱ∠ ぴ
(But you cannot will, unless Allah wills.) meaning, no one is able t o guide himself, ent er int o
fait h or bring about any benefit for himself,
び⇔ゅヨΒ͡ムェ
∠ ゅ⇔ヨΒ͡ヤハ
∠ ラ
∠ ゅ∠ミ ヮ∠ ヤｚャや ラ
ｚ ま͡ ヮ⊥ ｚヤャや ￢∠ べ∠ゼΑ∠ ラ∠ぺ Ι
ｚ ま͡ぴ
(Unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.) meaning, He is Most
Knowledgeable of who deserves t o be guided. So, He makes guidance easy for him and He
predest ines for him t hat which will be a cause for it . However, whoever deserves misguidance,
He avert s guidance from him. Unt o Him belongs t he most excellent wisdom and t he most
irrefut able argument . Thus, He says,
び⇔ゅヨΒ͡ムェ
∠ ゅ⇔ヨΒ͡ヤハ
∠ ラ
∠ ゅ∠ミ ヮ∠ ヤｚャや ラ
ｚ ま͡ぴ
(Verily, Allah is Ever All-Knowing, All-Wise.) Then He says,
∇ユヰ⊥ ャ∠ ギｚ ハ
∠ ぺ∠ リ
∠ Β͡ヨヤ͡⇒ｚヌャや∠ヱ ヮ͡ わ͡ ヨ∠ ∇ェケ∠ ヴ͡プ ￢⊥ べ∠ゼΑ∠ リ∠ョ モ
⊥カ
͡ ∇ギΑ⊥ ぴ
び ゅ⇔ヨΒ͡ャぺ∠ ゅ⇔よや∠グハ
∠
(He will admit t o His mercy whom He wills and as for t he wrongdoers -- He has prepared a
painful t orment .) meaning, He guides whomever He wishes and He leads ast ray whomever He
wishes. Whoever He guides, t here is no one who can lead him ast ray; and whoever He leads
ast ray, t here is no one who can guide him. This is t he end of t he Tafsir of Surat Al-Insan. And
all praise and t hanks are due t o Allah.
The Tafsir of Surat Al-Mursalat
(Chapter - 77)
Which was revealed in Makkah
The Revelation of this Surat and its Recitation in the Maghrib Prayer
-Bukhari recorded from ` Abdullah - t hat is Ibn Mas` ud -- t hat he said, "While we were wit h t he
Messenger of Allah in a cave at Mina,
び͡ろ⇒∠ヤシ
∠ ∇ゲヨ⊥ ∇ャや∠ヱぴ
(By t he Mursalat .) was revealed t o him. He was recit ing it and I was learning it from his mout h.
Verily, his mout h was moist wit h it when a snake leaped out at us. The Prophet said,
«ゅ∠ワヲ⊥ヤわ⊥ ∇ホや»
(Kill it !) So we quickly went aft er it , but it got away. Then t he Prophet said,
«ゅ∠ワゲｚ セ
∠ ∇ユわ⊥ Β͡ホヱ⊥ ゅ∠ヨミ∠ ∩∇ユミ⊥ ゲｚ セ
∠ ∇ろΒ∠ ホ͡ ヱ⊥ »
(It was saved from your harm j ust as you all were saved from it s harm.)'' Muslim also recorded
t his Hadit h by way of Al-A` mash. Imam Ahmad recorded from Ibn ` Abbas, who report ed from
his mot her t hat she heard t he Prophet recit ing
び ゅ⇔プ∇ゲハ
⊥ ͡ろ⇒∠ヤ∠シ∇ゲヨ⊥ ∇ャや∠ヱぴ
(By t he Mursalat .) in t he Maghrib prayer. In a report from Malik on t he aut horit y of Ibn ` Abbas,
he narrat ed t hat Umm Al-Fadl (his mot her) heard him (Ibn ` Abbas) recit ing
び ゅ⇔プ∇ゲハ
⊥ ͡ろ⇒∠ヤ∠シ∇ゲヨ⊥ ∇ャや∠ヱぴ
(By t he Mursalat ` Urfa.) (77:1) so she said, "O my son! You reminded me wit h your recit at ion of
t his Surat . Verily, it is t he last t hing I heard from t he Messenger of Allah . He recit ed it in t he
Maghrib prayer (i.e., before he died).'' Bot h Al-Bukhari and Muslim recorded t his report in t he
Two Sahihs by way of Malik.
び͡ユΒ͡ェゲｚ ャや リ
͡ ⇒∠ヨ∇ェゲｚ ャや ヮ͡ ヤｚャや ユ͡ ∇ジよ͡ ぴ
In t he Name of Allah, t he Most Gracious, t he Most Merciful.
-ゅ⇔ヘ∇ダハ
∠ ろ
͡ ⇒∠ヘダ
͡ ⇒∠バ∇ャゅ∠プ -ゅ⇔プ∇ゲハ
⊥ ͡ろ⇒∠ヤ∠シ∇ゲヨ⊥ ∇ャや∠ヱぴ
ろ
͡ ⇒∠Βボ͡ ∇ヤヨ⊥ ∇ャゅ∠プ -ゅ⇔ホ∇ゲプ∠ ろ
͡ ⇒∠ホゲ͡ ⇒∠ヘ∇ャゅ∠プ -⇔やゲ∇ゼ∠ル れ
͡ ゲ͡ゼ⇒ｚレャやヱ
や∠クみ͡プ∠ -∀ノ͡ホヲ∠ャ ラ
∠ ヱ⊥ギハ
∠ ヲ⊥ゎ ゅ∠ヨルｚ ま͡ -や⇔ケ∇グル⊥ ∇ヱぺ∠ や⇔ケ∇グハ
⊥ -や⇔ゲ∇ミク͡
や∠クま͡ヱ∠ -∇ろィ
∠ ゲ͡ プ⊥ ￢べ∠ヨジ
ｚ ャや や∠ク͡ま∠ヱ -∇ろジ
∠ ヨ͡ デ
⊥ ュ⊥ ヲ⊥イレぁ ャや
ュ∃ ∇ヲΑ∠ ヵ
∂ Ι -∇ろわ∠ ホ∂ ぺ⊥ モ
⊥シ
⊥ ぁゲャや や∠ク͡ま∠ヱ -∇ろヘ∠ ジ
͡ ル⊥ メ
⊥ ゅ∠らイ
͡ ∇ャや
-モ
͡ ∇ダヘ∠ ∇ャや ュ⊥ ∇ヲΑ∠ ゅ∠ョ ポ
∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ -モ
͡ ∇ダヘ∠ ∇ャや ュ͡ ∇ヲΒ∠ ャ͡ -∇ろヤ∠ィ
∂ ぺ⊥
び-リ
∠ Β͡よグ∂ ム∠ ヨ⊥ ∇ヤャ∂ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ
(1. By t he Mursalat ` Urfa.) (2. The ` Asifat ` Asfa.) (3. And t he Nashirat Nashra.) (4. The Fariqat
t hat separat e.) (5. The Mulqiyat t hat remind,) (6. Excusing or warning.) (7. Surely, what you
are promised will occur.) (8. Then when t he st ars lose t heir light s.) (9. And when Furij at t he
heaven.) (10. And when t he mount ains are blown away.) (11. And when t he Messengers are
Uqqit at .) (12. For what Day are t hese signs post poned) (13. For t he Day of Sort ing Out (t he men
of Paradise from t he men dest ined for Hell).) (14. And what will explain t o you what is t he Day
of Sort ing Out ) (15. Woe t hat Day t o t he deniers (of t he Day of Resurrect ion)!)
Allah's swearing by Different Creatures about the Occurrence of the
Hereafter
Ibn Abi Hat im recorded t hat Abu Hurayrah said,
び ゅ⇔プ∇ゲハ
⊥ ͡ろ⇒∠ヤ∠シ∇ゲヨ⊥ ∇ャや∠ヱぴ
(By t he Mursalat ` Urfa.) "The angels.'' From Masruq, Abu Ad-Duha, Muj ahid in one narrat ions
from him, As-Suddi and Ar-Rabi` bin Anas, st at ement s similar t o t his have been report ed. It has
been report ed from Abu Salih t hat he said, "These are t he Messenger.'' In anot her narrat ion
from him (Abu Salih) he said t hat it means t he angels. Abu Salih has also said t he meaning of
Al-` Asifat , An-Nashirat , Al-Fariqat and Al-Mulqiyat , t hat t hey all refer t o t he angels. At h-Thawri
narrat ed from Salamah bin Kuhayl, who report ed from Muslim Al-Bat in, who report ed from Abu
Al-` Ubaydayn t hat he asked Ibn Mas` ud about t he meaning of Al-Mursalat ` Urfa, and he (Ibn
Mas` ud) said, "The wind.'' He said t he same about Al-` Asifat ` Asfa and An-Nashirat Nashra, t hat
t hey all refer t o t he wind. Ibn ` Abbas, Muj ahid and Qat adah all said t he same. Ibn Jarir
confident ly affirmed t hat Al-` Asifat ` Asfa means t he wind j ust as Ibn Mas` ud and t hose who
followed him said.However, he (Ibn Jarir) did not affirm whet her An-Nashirat Nashra are t he
angels or t he wind as has preceded. It has been report ed from Abu Salih t hat An-Nashirat
Nashra is t he rain. The most obvious meaning is as Allah says,
び∠ウホ͡ や∠ヲャ∠ ゥ
∠ ゅ∠Αゲあ ャや ゅ∠レ∇ヤシ
∠ ∇ケぺ∠ヱ∠ ぴ
(And we send t he winds fert ilizing.) (15:22) He also says,
∇ンギ∠ Α∠ リ
∠ ∇Βよ∠ ⇔ンゲ∇ゼよ⊥ ゥ
∠ ゅ∠Αゲあ ャや モ
⊥シ
͡ ∇ゲΑ⊥ ン͡グャｚや ヲ∠ ワ⊥ ヱ∠ ぴ
び͡ヮわ͡ ヨ∠ ∇ェケ∠
(And it is He Who sends t he winds as heralds of glad t idings, going before His mercy (rain).)
(7:57) Similarly, Al-` Asifat are winds. It is said (in Arabic) t hat t he winds ` Asifat when t hey
make noise wit h t heir blowing. Likewise, An-Nashirat are t he winds t hat scat t er int o clouds in
t he horizons of t he sky according t o t he will of t he Lord. Allah t hen says,
∇ヱぺ∠ や⇔ケ∇グハ
⊥ - や⇔ゲ∇ミク͡ ろ
͡ ⇒∠Βボ͡ ∇ヤヨ⊥ ∇ャゅ∠プ - ゅ⇔ホ∇ゲプ∠ ろ
͡ ⇒∠ホゲ͡ ⇒∠ヘ∇ャゅ∠プぴ
び や⇔ケ∇グル⊥
(The Fariqat t hat separat e, t he Mulqiyat t hat remind, excusing or warning.) meaning, t he
angels. This was said by Ibn Mas` ud, Ibn ` Abbas, Masruq, Muj ahid, Qat adah, Ar-Rabi` bin Anas,
As-Suddi and At h-Thawri. There is no difference of opinion here, because t hey (t he angels) are
t he ones who descend wit h Allah's command t o t he Messengers, separat ing bet ween t he t rut h
and falsehood, guidance and misguidance, and t he lawful and t he forbidden. They bring t he
revelat ion t o t he Messengers, which cont ains exempt ion or absolvement for t he creat ures and a
warning for t hem of Allah's t orment if t hey oppose His command. Allah said,
び ノ∀ ホ͡ ヲ∠ ャ∠ ラ
∠ ヱ⊥ギハ
∠ ヲ⊥ゎ ゅ∠ヨルｚ ま͡ぴ
(Surely, what you are promised will occur.) This is t he subj ect of t hese oat hs. This means, what
you all have been promised concerning t he est ablishment of t he Hour (Judgement Day), t he
blowing of t he horn, t he resurrect ion of t he bodies, t he gat hering of t hose of old and t hose of
lat t er t imes on one common ground and t he rewarding of every doer of a deed based upon his
deed. If he did good, t hen his reward will be good, and if he did evil, t hen his reward will be
evil. All of t his will occur, meaning it will come t o pass and t here is no avoiding it .
A Mention of some of what will occur on the Day of Judgement
Then Allah says,
び ∇ろジ
∠ ヨ͡ デ
⊥ ュ⊥ ヲ⊥イレぁ ャや や∠クみ͡プ∠ ぴ
(Then when t he st ars lose t heir light s.) meaning, t heir light will leave. This is similar t o Allah's
st at ement ,
び ∇れケ∠ ギ∠ ム∠ ルや ュ⊥ ヲ⊥イレぁ ャや や∠クま͡ヱ∠ ぴ
(And when t he st ar fall.) (81:2) It is also similar t o His st at ement ,
び ∇れゲ∠ ん∠ わ∠ ルや ょ
⊥ ミ͡ や∠ヲム∠ ∇ャや やク∠ ま͡ヱ∠ ぴ
(And when t he st ars have fallen and scat t ered.) (82:2) Then Allah says,
び ∇ろィ
∠ ゲ͡ プ⊥ ￢⊥ べ∠ヨジ
ｚ ャや や∠クま͡ヱ∠ ぴ
(And when Furij at t he heaven.) meaning, it is cleft asunder, becomes split , it s sides fall and it s
edges become weak.
び ∇ろヘ∠ ジ
͡ ル⊥ メ
⊥ ゅ∠らイ
͡ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he mount ains are blown away.) meaning, t hey will be removed and no sight or
t race of t hem will remain. This is as Allah says,
び ゅ⇔ヘ∇ジル∠ ヴあよケ∠ ゅ∠ヰヘ⊥ ジ
͡ レ∠Α ∇モボ⊥ プ∠ メ
͡ ゅ∠らイ
͡ ∇ャや リ
͡ハ
∠ マ
∠ ル∠ ヲ⊥ヤ⇒∠∇ジΑ∠ ヱ∠ ぴ
(And t hey ask you concerning t he mount ains: Say, "My Lord will blast t hem and scat t er t hem as
part icles of dust .'') (20:105) Allah also says,
り⇔ コ∠ ケ͡ ゅ∠よ チ
∠ ∇ケΙ
ｘ や ン∠ゲゎ∠ ヱ∠ メ
∠ ゅ∠らイ
͡ ∇ャや ゲ⊥ あΒジ
∠ ル⊥ ュ∠ ∇ヲΑ∠ ヱ∠ "ぴ
び や⇔ギ∠ェぺ∠ ∇ユヰ⊥ ∇レョ͡ ∇ケキ͡ ゅ∠ピル⊥ ∇ユヤ∠プ∠ ∇ユヰ⊥ ⇒∠ル∇ゲゼ
∠ェ
∠ ヱ∠
(And (remember) t he Day We shall cause t he mount ains t o pass away (like clouds of dust ), and
you will see t he eart h as a leveled plain, and we shall gat her t hem all t oget her so as t o leave
not one of t hem behind.) (18:47) Then He says,
び ∇ろわ∠ ホあ ぺ⊥ モ
⊥シ
⊥ ぁゲャや や∠クま͡ヱ∠ ぴ
(And when t he Messengers are Uqqit at .) Al-` Awfi narrat ed from Ibn ` Abbas t hat he said t hat
Uqqit at means "Gat hered.'' Ibn Zayd said, "This is similar t o Allah's st at ement ,
び∠モシ
⊥ ゲぁ ャや ヮ⊥ ｚヤャや ノ⊥ ヨ∠ ∇イΑ∠ ュ∠ ∇ヲΑ∠ ぴ
(On t he Day when Allah will gat her t he Messengers t oget her.) Muj ahid said,
び∇ろわ∠ ホあ ぺ⊥ぴ
(Uqqit at .) "This means post poned.'' At h-Thawri narrat ed from Mansur, who narrat ed from
Ibrahim t hat he said concerning t he word,
び∇ろわ∠ ホあ ぺ⊥ぴ
(Uqqit at .) "This means promised.'' It seems as t hough he holds t his t o be similar t o Allah's
st at ement ,
ょ
⊥ ⇒∠わム͡ ∇ャや ノ∠ ッ
͡ ヱ⊥ ヱ∠ ゅ∠ヰよあ ケ∠ ケ͡ ヲ⊥レよ͡ チ
⊥ ∇ケΙ
ｘや ろ
͡ ホ∠ ゲ∠ ∇セぺ∠ヱ∠ ぴ
ペ
あエ
∠ ∇ャゅ͡よ ユ⊥ヰレ∠ ∇Βよ∠ ヴ
∠ツ
͡ ホ⊥ ヱ∠ ￢͡ へ∠ギヰ∠ ゼ
ぁ ャや∠ヱ リ
∠ ∇ΒΒあ ら͡ レｚ ャゅ͡よ ￢∠ ヴ⇒͡ィヱ∠
びラ
∠ ヲ⊥ヨヤ∠∇ヌΑ⊥ Ι
∠ ∇ユワ⊥ ヱ∠
(And t he eart h will shine wit h t he light of it s Lord: and t he Book will be produced; and t he
Prophet s and t he wit nesses will be brought forward; and it will be j udged bet ween t hem wit h
t rut h, and t hey will not be wronged.) (39:69) Then Allah says,
ゅ∠ョ ポ
∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ - モ
͡ ∇ダヘ∠ ∇ャや ュ͡ ∇ヲΒ∠ ャ͡ - ∇ろヤ∠ィ
あ ぺ⊥ ュ∃ ∇ヲΑ∠ ヵ
あ Ε
∠ぴ
びリ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ - モ
͡ ∇ダヘ∠ ∇ャや ュ⊥ ∇ヲΑ∠
(For what Day are t hese signs post poned For t he Day of Sort ing Out . And what will explain t o
you what is t he Day of Sort ing Out Woe t hat Day t o t he deniers!) Allah is saying, ` for which day
are t he Messengers post poned and t heir mat t er expect ed, so t hat t he Hour will be est ablished'
This is as Allah says,
ヮ∠ ヤｚャや ラ
ｚ ま͡ ヮ⊥ ヤ∠シ
⊥ ケ⊥ ロ͡ ギ͡ ∇ハヱ∠ ブ
∠ ヤ͡∇ガョ⊥ ヮ∠ ヤｚャや リ
ｚ ら∠ ジ
∠ ∇エゎ∠ Κ
∠ プ∠ ぴ
ゲ∠ ∇Βビ
∠ チ
⊥ ∇ケΙ
ｘや メ
⊥ ｚギら∠ ゎ⊥ ュ∠ ∇ヲΑ∠ - ュ∃ ゅ∠ボわ͡ ルや ヱ⊥ク ∀ゴΑ͡ゴ∠ハ
び ケ͡ ゅｚヰボ∠ ∇ャや ギ͡ ェ
͡ や∠ヲ∇ャや ヮ͡ ヤｚャ ∇やヱ⊥コゲ∠ よ∠ ヱ∠ れ
⊥ ヲ∠ ⇒∠ヨジ
ｚ ャや∠ヱ チ
͡ ∇ケΙ
ｘや
(So t hink not t hat Allah will fail t o keep His promise t o His Messengers. Cert ainly, Allah is
Almight y, All-Able of Ret ribut ion. On t he Day when t he eart h will be changed t o anot her eart h
and so will be t he heavens, and t hey will appear before Allah, t he One, t he Irresist ible.)
(14:47, 48) This is t he Day of Sort ing Out , as Allah says,
びモ
͡ ∇ダヘ∠ ∇ャや ュ͡ ∇ヲΒ∠ ャ͡ぴ
(t he Day of Sort ing Out .) Then Allah says, in magnifying it s mat t er,
グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ - モ
͡ ∇ダヘ∠ ∇ャや ュ⊥ ∇ヲΑ∠ ゅ∠ョ ポ
∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ ぴ
びリ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ
(And what will explain t o you what is t he Day of Sort ing Out Woe t hat Day t o t he deniers.)
meaning, woe unt o t hem from Allah's t orment t hat is coming in t he fut ure.
マ
∠ ャ͡グ∠ ミ∠ - リ
∠ Α͡ゲカ
͡Ι
ｘ や ユ⊥ ヰ⊥ バ⊥ ら͡ ∇わル⊥ ｚユを⊥ - リ
∠ Β͡ャヱｚ Ι
ｘやマ
͡ ヤ͡∇ヰル⊥ ∇ユャ∠ぺ∠ぴ
ユぁムボ⊥ヤ∇ガル∠ ∇ユャ∠ぺ∠ リ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ リ
∠ Β͡ョゲ͡ ∇イヨ⊥ ∇ャゅ͡よ モ
⊥ バ∠ ∇ヘル∠
ケ∃ ギ∠ ホ∠ ヴ∠ャま͡ リ
∃ Β͡ムョｚ ケ∃ や∠ゲホ∠ ヴ͡プ ヮ⊥ ⇒∠レ∇ヤバ∠ イ
∠ プ∠ リ
∃ Β͡ヰョｚ ￢∃ べｚョ リあョ
リ
∠ Βよ͡ グあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ ラ
∠ ヱ⊥ケギ͡ ⇒∠ボ∇ャや ユ∠ ∇バレ͡ プ∠ ゅ∠ル∇ケギ∠ ボ∠ プ∠ ュ∃ ヲ⊥ヤ∇バョｚ
ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ⇔ゅゎヲ∇ョ∠ぺ∠ヱ ￢⇔ べ∠Β∇ェぺ∠ ゅ⇔ゎゅ∠ヘミ͡ チ
∠ ∇ケΙ
ｘや モ
͡ バ∠ ∇イル∠ ∇ユャ∠ぺ∠
∀モ∇Α∠ヱ ゅ⇔ゎや∠ゲプ⊥ ￢⇔ べｚョ ユ⊥ム⇒∠レ∇Βボ∠ ∇シぺ∠ヱ∠ ろ
∃ ⇒∠ガヨ͡ ⇒∠セ ヴ
∠シ
͡ や∠ヱケ∠ ゅ∠ヰΒ͡プ
びリ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠
(16. Did We not dest roy t he ancient s) (17. So shall We make lat er generat ions t o follow t hem.)
(18. Thus do We deal wit h t he criminals.) (19. Woe t hat Day t o t he deniers!) (20. Did We not
creat e you from a despised wat er) (21. Then We placed it in a place of safet y,) (22. For a
known period) (23. So We did measure; and We are t he best t o measure.) (24. Woe t hat Day t o
t he deniers!) (25. Have We not made t he eart h Kifat (a recept acle)) (26. For t he living and t he
dead) (27. And have placed t herein fixed t owers, and have given you Furat wat er) (28. Woe
t hat Day t o t he deniers!)
The Call to contemplate the various Manifestations of Allah's Power
Allah says,
びリ
∠ Β͡ャヱｚ Ι
ｘやマ
͡ ヤ͡∇ヰル⊥ ∇ユャ∠ぺ∠ぴ
(Did We not dest roy t he ancient s) meaning, t hose who rej ect ed t he Messengers and opposed
what t hey came t o t hem wit h.
びリ
∠ Α͡ゲカ
͡Ι
ｘ や ユ⊥ ヰ⊥ バ⊥ ら͡ ∇わル⊥ ｚユを⊥ ぴ
(So shall We make lat er generat ions t o follow t hem.) meaning, from t hose who are similar t o
t hem. Thus, Allah says,
びリ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ リ
∠ Β͡ョゲ͡ ∇イヨ⊥ ∇ャゅ͡よ モ
⊥ バ∠ ∇ヘル∠ マ
∠ ャ͡グ∠ ミ∠ ぴ
(Thus do We deal wit h t he criminals. Woe t hat Day t o t he deniers!) Ibn Jarir said t his. Then
Allah reminding His creat ures of His favor, and using t he beginning of creat ion t o support t he
idea of repeat ing it , He says:
びリ
∃ Β͡ヰョｚ ￢∃ べｚョ リあョ ユぁムボ⊥ヤ∇ガル∠ ∇ユャ∠ぺ∠ぴ
(Did We not creat e you from a despised wat er) meaning, weak and despised in comparison t o
t he power of t he Creat or. This is similar t o what has been report ed in t he Hadit h of Busr bin
Jahhash (t hat Allah says),
モ
͡ ∇んョ͡ ∇リョ͡ マ
∠ わ⊥ ∇ボヤ∠カ
∠ ∇ギホ∠ ヱ∠ ヶ͡ルゴ⊥ ͡イ∇バゎ⊥ ヴ∇ルぺ∠ ュ∠ キ∠ へ リ
∠ ∇よや»
«∨͡ログ͡ ワ∠
("(O) Son of Adam ! How can you t hink t hat I am unable, and yet I creat ed you from somet hing
like t his (i.e., semen)'')
びリ
∃ Β͡ムョｚ ケ∃ や∠ゲホ∠ ヴ͡プ ヮ⊥ ⇒∠レ∇ヤバ∠ イ
∠ プ∠ ぴ
(Then We placed it in a place of safet y,) meaning, ` We gat hered him in t he womb, where t he
fluid of t he man and t he woman set t les. The womb has been prepared for t his, as a prot ect or
of t he fluid deposit ed in it . Allah said:
び ュ∃ ヲ⊥ヤ∇バョｚ ケ∃ ギ∠ ホ∠ ヴ∠ャま͡ぴ
(For a known period) meaning, for a fixed period of t ime, which is from six mont hs t o nine
mont hs. Thus, Allah says,
びリ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ ラ
∠ ヱ⊥ケギ͡ ⇒∠ボ∇ャや ユ∠ ∇バレ͡ プ∠ ゅ∠ル∇ケギ∠ ボ∠ プ∠ ぴ
(So We did measure; and We are t he best t o measure. Woe t hat Day t o t he deniers!) Then Allah
says,
び ⇔ゅゎヲ∇ョ∠ぺ∠ヱ ￢⇔ べ∠Β∇ェぺ∠ - ゅ⇔ゎゅ∠ヘミ͡ チ
∠ ∇ケΙ
ｘやモ
͡ バ∠ ∇イル∠ ∇ユャ∠ぺ∠ぴ
(Have We not made t he eart h Kifat for t he living and t he dead) Ibn ` Abbas said, "Kifat means a
place of shelt er.'' Muj ahid said, "It holds t he dead so t hat not hing is seen of it .'' Ash-Sha` bi said,
"It s int erior is for your dead and it s surface is for your living.'' Muj ahid and Qat adah also said
t his.
び∃ろ⇒∠ガヨ͡ ⇒∠セ ヴ
∠シ
͡ や∠ヱケ∠ ゅ∠ヰΒ͡プ ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ぴ
(And have placed t herein fixed t owers,) meaning, t he mount ains. The eart h is held in place
wit h t hem so t hat it does not shake and sway.
び⇔ゅゎや∠ゲプ⊥ ￢⇔ べｚョ ユ⊥ム⇒∠レ∇Βボ∠ ∇シぺ∠ヱ∠ ぴ
(and have given you Furat wat er) meaning, cold and delicious wat er from t he clouds or from
what He causes t o gush fort h from t he springs of t he eart h.
びリ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱぴ
(Woe t hat Day t o t he deniers!) meaning, woe t o whoever reflect s upon t hese creat ed t hings
which demonst rat e t he great ness of t heir Creat or, t hen aft er t hat cont inues t o rej ect Him and
disbelieve in Him.
ヴ∠ャま͡ ∇やヲ⊥ボヤ͡ト
∠ ルや - ラ
∠ ヲ⊥よグあ ム∠ ゎ⊥ ヮ͡ よ͡ ∇ユわ⊥ レ⊥ミ ゅ∠ョ ヴ∠ャま͡ ∇やヲ⊥ボヤ͡ト
∠ ルやぴ
リ
∠ ョ͡ ヴ͡レ∇ピΑ⊥ Ι
∠ ヱ∠ モ
∃ Β͡ヤニ
∠ Ι
ｚ -ょ
∃ バ∠ セ
⊥ ゑ
͡ ⇒∠ヤを∠ ン͡ク モ
ｙニ
͡
∀るヤ∠⇒∠ヨィ
͡ ヮ⊥ ルｚ ほ∠ミ∠ - ゲ͡ ∇ダボ∠ ∇ャゅ∠ミ ケ∃ ゲ∠ ゼ
∠ よ͡ ヴョ͡ ∇ゲゎ∠ ゅ∠ヰルｚ ま͡ - ょ
͡ ヰ∠ ヤｚャや
ラ
∠ ヲ⊥ボト
͡ レ∠Α Ι
∠ ュ⊥ ∇ヲΑ∠ や∠グ⇒∠ワ リ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ ∀ゲ∇ヘタ
⊥
リ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ ラ
∠ ヱ⊥ケグ͡ わ∠ ∇バΒ∠ プ∠ ∇ユヰ⊥ ャ∠ ラ
⊥ ク∠ ∇ぽΑ⊥ Ι
∠ ヱ∠
ユ⊥ ム∠ャ ラ
∠ ゅ∠ミ ラ͡みプ∠ リ
∠ Β͡ャヱｚ ｘΙや∠ヱ ∇ユム⊥ ⇒∠レ∇バヨ∠ ィ
∠ モ
͡ ∇ダヘ∠ ∇ャや ュ⊥ ∇ヲΑ∠ や∠グ⇒∠ワ
びリ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ ラ
͡ ヱ⊥ギΒ͡ムプ∠ ∀ギ∇Β∠ミ
(29. (It will be said t o t he disbelievers): "Depart you t o t hat which you used t o deny!'') (30.
"Depart you t o a shadow in t hree columns,'') (31. "Neit her shady nor of any use against t he
fierce flame of t he Fire.'') (32. Verily, it (Hell) t hrows sparks (huge) as Al-Qasr,) (33. As if t hey
were Sufr camels.) (34. Woe t hat Day t o t he deniers (of t he Day of Resurrect ion)!) (35. That
will be a Day when t hey shall not speak (during some part of it ),) (36. And t hey will not be
permit t ed t o put fort h any excuse.) (37. Woe t hat Day t o t he deniers (of t he Day of
Resurrect ion)!) (38. That will be a Day of Decision! We have brought you and t he men of old
t oget her!) (39. So, if you have a plot , use it against Me (Allah)!) (40. Woe t hat Day t o t he
deniers (of t he Day of Resurrect ion)!)
The driving of the Criminals to their Final Abode in Hell and how it
will be done
Allah informs about t he disbelievers who deny t he final abode, t he recompense, Paradise, and
t he Hellfire. On t he Day of Judgement it will be said t o t hem:
ヴ∠ャま͡ ∇やヲ⊥ボヤ͡ト
∠ ルや - ラ
∠ ヲ⊥よグあ ム∠ ゎ⊥ ヮ͡ よ͡ ∇ユわ⊥ レ⊥ミ ゅ∠ョ ヴ∠ャま͡ ∇やヲ⊥ボヤ͡ト
∠ ルやぴ
びょ
∃ バ∠ セ
⊥ ゑ
͡ ⇒∠ヤを∠ ン͡ク モ
ｙニ
͡
(Depart you t o t hat which you used t o deny! Depart you t o a shadow in t hree columns,)
meaning, a flame of fire when it rises and ascends wit h smoke. So due t o it s severit y and
st rengt h, it will have t hree columns.
びょ
͡ ヰ∠ ヤｚャや リ
∠ ョ͡ ヴ͡レ∇ピΑ⊥ Ι
∠ ヱ∠ モ
∃ Β͡ヤニ
∠ Ι
ｚぴ
(Neit her shady nor of any use against t he fierce flame of t he Fire.) meaning, shade of t he
smoke t hat comes from t he flame -- which it self will not have a shade, nor will it benefit
against t he flame. This means it will not prot ect t hem from t he heat of t he flame. Allah said,
び ゲ͡ ∇ダボ∠ ∇ャゅ∠ミ ケ∃ ゲ∠ ゼ
∠ よ͡ ヴ͡ョ∇ゲゎ∠ ゅ∠ヰルｚ ま͡ぴ
(Verily, it t hrows sparks as Al-Qasr,) meaning, it s sparks will shoot out from it s flame like huge
cast les. Ibn Mas` ud said, "Like fort s.'' Ibn ` Abbas, Muj ahid, Qat adah and Malik who report ed
from Zayd bin Aslam and ot hers said, "This means t he t runk of t rees.''
び ∀ゲ∇ヘタ
⊥ ∀るヤ∠⇒∠ヨィ
͡ ヮ⊥ ルｚ ほ∠ミ∠ ぴ
(As if t hey were Sufr camels.) means, black camels. This is t he view of Muj ahid, Al-Hasan,
Qat adah, and Ad-Dahhak, and Ibn Jarir favored t his view. Ibn ` Abbas Muj ahid, and Sa` id bin
Jubayr said about ,
び∀ゲ∇ヘタ
⊥ ∀るヤ∠⇒∠ヨィ
͡ぴ
(Sufr camels.) "Meaning ropes of ships.''
び ゲ͡ ∇ダボ∠ ∇ャゅ∠ミ ケ∃ ゲ∠ ゼ
∠ よ͡ ヴ͡ョ∇ゲゎ∠ ゅ∠ヰルｚ ま͡ぴ
(Verily, it (Hell) t hrows sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn ` Abbas t hat he
said: "We were direct ed t o t he t imber a lengt h of t hree cubit s or more in order t o use it for
const ruct ion of buildings. We used t o call it Al-Qasr.
び ∀ゲ∇ヘタ
⊥ ∀るヤ∠⇒∠ヨィ
͡ ヮ⊥ ルｚ ほ∠ミ∠ ぴ
(As if t hey were Sufr camels.) These (Jimalat ) are ropes of ships t hat are bundled unt il t hey
resemble t he int est ines of men.''
びリ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱぴ
(Woe t hat Day t o t he deniers!)
The Inability of the Criminals to speak, make Excuses, or step
forward on the Day of Judgement
Then Allah says,
びラ
∠ ヲ⊥ボト
͡ レ∠Α Ι
∠ ュ⊥ ∇ヲΑ∠ や∠グ⇒∠ワぴ
(That will be a Day when t hey shall not speak,) meaning, t hey will not speak.
びラ
∠ ヱ⊥ケグ͡ わ∠ ∇バΒ∠ プ∠ ∇ユヰ⊥ ャ∠ ラ
⊥ ク∠ ∇ぽΑ⊥ Ι
∠ ヱ∠ ぴ
(And t hey will not be permit t ed t o put fort h any excuse.) meaning, t hey will not be able t o
speak, nor will t hey be grant ed permission t o speak so t hat t hey can make excuses. Rat her, t he
proof will be est ablished against t hem, and t hey will be called upon t o speak about t he wrong
t hat t hey did, but t hey will not be able t o say anyt hing. The court s of t he Day of Judgement
will occur in st ages. Somet imes t he Lord informs of t his st age and somet imes He informs of
t hat st age. This is t o show t he t errors and calamit ies of t hat Day. Thus, aft er all t he det ails of
t his discussion, He says:
びリ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱぴ
(Woe t hat Day t o t he deniers!) Then Allah says,
ラ
∠ ゅ∠ミ ラ͡みプ∠ - リ
∠ Β͡ャヱｚ ｘΙや∠ヱ ∇ユム⊥ ⇒∠レ∇バヨ∠ ィ
∠ モ
͡ ∇ダヘ∠ ∇ャや ュ⊥ ∇ヲΑ∠ や∠グ⇒∠ワぴ
びラ
͡ ヱ⊥ギΒ͡ムプ∠ ∀ギ∇Β∠ミ ユ⊥ ム∠ャ
(That will be a Day of Decision! We have brought you and t he men of old t oget her! So if you
have a plot , use it against Me!) This is an address from t he Creat or t o His servant s. He says t o
t hem,
びリ
∠ Β͡ャヱｚ ｘΙや∠ヱ ∇ユム⊥ ⇒∠レ∇バヨ∠ ィ
∠ モ
͡ ∇ダヘ∠ ∇ャや ュ⊥ ∇ヲΑ∠ や∠グ⇒∠ワぴ
(That will be a Day of Decision! We have brought you and t he men of old t oget her!) meaning,
He will gat her all of t hem by His power on one common plane, He will make t hem hear t he
caller and He will cause t hem t o see. Then He says,
びラ
͡ ヱ⊥ギΒ͡ムプ∠ ∀ギ∇Β∠ミ ユ⊥ ム∠ャ ラ
∠ ゅ∠ミ ラ͡みプ∠ ぴ
(So, if you have a plot , use it against Me!) This is a serious t hreat and a harsh warning. It
means, ` if you are able t o save yourselves from being seized by Me, and rescue yourselves from
My ruling, t hen do so. But you are cert ainly not able t o do so.' This is as Allah says,
∇やヱ⊥グヘ⊥ レ∠ゎ ラ∠ぺ ∇ユわ⊥ ∇バト
∠ わ∠ ∇シや ラ
͡ ま͡ ザ
͡ ル͡Ηや∠ヱ リ
あイ
͡ ∇ャや ゲ∠ ゼ
∠ ∇バヨ∠ Αぴ
ラ
∠ ヱ⊥グヘ⊥ レ∠ゎ Ι
∠ ∇やヱ⊥グヘ⊥ ルゅ∠プ チ
͡ ∇ケΙ
ｘ や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
ｚ ャや ゲ͡ ⇒∠ト∇ホぺ∠ ∇リョ͡
びリ
∃ ⇒∠ト∇ヤジ
⊥ よ͡ Ι
ｚ ま͡
(O assembly of Jinn and men! If you have power t o pass beyond t he zones of t he heavens and
t he eart h, t hen pass beyond (t hem)! But you will never be able t o pass t hem, except wit h
aut horit y (from Allah)!) (55:33) Allah also says,
びゅ⇔ゃ∇Βセ
∠ ヮ⊥ ル∠ ヱぁゲツ
⊥ ゎ∠ Ι
∠ ヱ∠ ぴ
(And you will not harm Him in t he least .) (11:57) It is narrat ed in a Hadit h (t hat Allah said),
∇リャ∠ヱ∠ ∩ヶ͡ルヲ⊥バヘ∠ ∇レわ∠ プ∠ ヶ͡バ∇ヘル∠ やヲ⊥ピヤ⊥∇らゎ∠ ∇リャ∠ ∇ユム⊥ ルｚ ま͡ ∩ヵ͡キゅ∠らハ
͡ ゅ∠Α»
«ヶ͡ルヱぁゲツ
⊥ わ∠ プ∠ ヵあゲッ
∠ やヲ⊥ピヤ⊥∇らゎ∠
("O My servant s! You all can never at t ain My benefit and t hereby benefit Me, and you all can
never at t ain My harm and t hereby harm Me.'')
ゅｚヨョ͡ ヮ∠ ミ͡ ヲ∠ プ∠ ヱ∠ - ラ
∃ ヲ⊥Βハ
⊥ ヱ∠ モ
∃ ⇒∠ヤニ
͡ ヴ͡プ リ
∠ Β͡ボわｚ ヨ⊥ ∇ャや ラ
ｚ ま͡ぴ
ゅｚル͡ま ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ∇ユわ⊥ レ⊥ミ ゅ∠ヨよ͡ ゅ⇔ゃ∠ Β͡レワ∠ ∇やヲ⊥よゲ∠ ∇セや∠ヱ ∇やヲ⊥ヤミ⊥ ラ
∠ ヲ⊥ヰわ∠ ∇ゼΑ∠
リ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ リ
∠ Β͡レジ
͡ ∇エヨ⊥ ∇ャや ン͡ゴ∇イル∠ マ
∠ ャ͡グ∠ ミ∠
グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ ラ
∠ ヲ⊥ョゲ͡ ∇イョぁ ∇ユム⊥ ルｚ ま͡ Κ
⇔ Β͡ヤホ∠ ∇やヲ⊥バわｚ ヨ∠ ゎ∠ ヱ∠ ∇やヲ⊥ヤミ⊥
∀モ∇Α∠ヱ ラ
∠ ヲ⊥バミ∠ ∇ゲΑ∠ Ι
∠ ∇やヲ⊥バミ∠ ∇ケや ユ⊥ ヰ⊥ ャ∠ モ
∠ Β͡ホ や∠クま∠ヱ リ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ
びラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ロ⊥ ギ∠ ∇バよ∠ ゑ
∃ Α͡ギェ
∠ ン
あ ほ∠ら͡ プ∠ リ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠
(41. Verily, t hose who had Taqwa, shall be amidst shades and springs.) (42. And fruit s, such as
t hey desire.) (43. "Eat and drink comfort ably for t hat which you used t o do.'') (44. Verily, t hus
We reward t he Muhsinin.) (45. Woe t hat Day t o t he deniers!) (46. Eat and enj oy yourselves for
a lit t le while. Verily, you are criminals.) (47. Woe t hat Day t o t he deniers!) (48. And when it is
said t o t hem: "Bow down yourself!'' They bow not down.) (49. Woe t hat Day t o t he deniers!)
(50. Then in what st at ement aft er t his will t hey believe) r camels.) These (Jimalat ) are ropes
of ships t hat are bundled unt il t hey resemble t he int est ines of men.''
びリ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱぴ
(Woe t hat Day t o t he deniers!) esµA ? Verily, t hose who had Taqwa, shall be amidst shades and
springs.) (42. And fruit s, such as t hey desire.) (43. "Eat and drink comfort ably for t hat which
you used t o do.'') (44. Verily, t hus We reward t he Muhsinin.) (45. Woe t hat Day t o t he deniers!)
(46. Eat and enj oy yourselves for a lit t le while. Verily, you are criminals.) (47. Woe t hat Day t o
t he deniers!) (48. And when it is said t o t hem: "Bow down yourself!'' They bow not down.) (49.
Woe t hat Day t o t he deniers!) (50. Then in what st at ement aft er t his will t hey believe)
The Final Abode for Those Who have Taqwa
Allah informs t hat His servant s who have Taqwa and worship Him by performing t he obligat ions
and abandoning t he forbidden t hings, will be in gardens and springs on t he Day of Judgement .
This means t hey will be in t he opposit e condit ion of t he wret ched people, who will be in shades
of Al-Yahmum, which is purt rid, black smoke. Allah says,
びラ
∠ ヲ⊥ヰわ∠ ∇ゼΑ∠ ゅｚヨョ͡ ヮ∠ ミ͡ ヲ∠ プ∠ ヱ∠ ぴ
(And fruit s, such as t hey desire.) meaning, and from ot her t ypes of fruit s, t hey will have
what ever t hey request .
び ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ∇ユわ⊥ レ⊥ミ ゅ∠ヨよ͡ ゅ⇔ゃ∠ Β͡レワ∠ ∇やヲ⊥よゲ∠ ∇セや∠ヱ ∇やヲ⊥ヤミ⊥ ぴ
(Eat and drink comfort ably for t hat which you used t o do.) meaning, t his will be said t o t hem
out of kindness for t hem. Reest ablishing what He has previously ment ioned, Allah says;
びリ
∠ Β͡レジ
͡ ∇エヨ⊥ ∇ャや ン͡ゴ∇イル∠ マ
∠ ャ͡グ∠ ミ∠ ゅｚルま͡ぴ
(Verily, t hus We reward t he Muhsinin.) meaning, ` t his is Our reward for whoever does good
deeds.'
びリ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱぴ
(Woe t hat Day t o t he deniers!)
A Threat for Whoever denies the Day of Judgement
Allah says,
びラ
∠ ヲ⊥ョゲ͡ ∇イョぁ ∇ユム⊥ ルｚ ま͡ Κ
⇔ Β͡ヤホ∠ ∇やヲ⊥バわｚ ヨ∠ ゎ∠ ヱ∠ ∇やヲ⊥ヤミ⊥ ぴ
(Eat and enj oy yourselves for a lit t le while. Verily, you are criminals.) This is an address t o t he
deniers of t he Day of Judgement . It is commanding t hem wit h a command of t hreat and
int imidat ion. Allah says, s
び⇔ΚΒ͡ヤホ∠ ∇やヲ⊥バわｚ ヨ∠ ゎ∠ ヱ∠ ∇やヲ⊥ヤミ⊥ ぴ
(Eat and enj oy yourselves for a lit t le while.) meaning, for a period of t ime t hat is short , small
and brief.
び∠ラヲ⊥ョゲ͡ ∇イョぁ ∇ユム⊥ ルｚ ま͡ぴ
(Verily, you are criminals.) meaning, t hen you all will be driven t o t he fire of Hell which has
already been ment ioned.
びリ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱぴ
(Woe t hat Day t o t he deniers!) This is similar t o Allah's st at ement ,
びナ
∃ Β͡ヤビ
∠ ゆ
∃ や∠グハ
∠ ヴ∠ャま͡ ∇ユワ⊥ ゲぁ ト
∠ ∇ツル∠ ｚユを⊥ Κ
⇔ Β͡ヤホ∠ ∇ユヰ⊥ バ⊥ あわヨ∠ ル⊥ ぴ
(We let t hem enj oy for a lit t le while, t hen in t he end We shall oblige t hem t o a great t orment .)
(31:24) Allah also says,
Ι
∠ ゆ
∠ グ͡ ム∠ ∇ャや ヮ͡ ヤｚャや ヴ∠ヤハ
∠ ラ
∠ ヱ⊥ゲわ∠ ∇ヘΑ∠ リ
∠ Α͡グャｚや ラ
ｚ ま͡ ∇モホ⊥ ぴ
ｚユを⊥ ∇ユヰ⊥ バ⊥ ィ
͡ ∇ゲョ∠ ゅ∠レ∇Βャ∠ま͡ ｚユを⊥ ゅ∠Β∇ルギぁ ャや ヴ͡プ ∀ノ⇒∠わ∠ョ - ラ
∠ ヲ⊥エヤ͡∇ヘΑ⊥
びラ
∠ ヱ⊥ゲヘ⊥ ∇ムΑ∠ ∇やヲ⊥ルゅ∠ミ ゅ∠ヨ͡よ ギ∠ Α͡ギゼ
ｚ ャや ゆ
∠ や∠グバ∠ ∇ャや ユ⊥ ヰ⊥ ボ⊥ Α͡グル⊥
(Verily, t hose who invent a lie against Allah, will never be successsful. (A brief) enj oyment in
t his world! And t hen unt o Us will be t heir ret urn, t hen We shall make t hem t ast e t he severest
t orment because t hey used t o disbelieve.) (10:69,70) Then Allah says,
びラ
∠ ヲ⊥バミ∠ ∇ゲΑ∠ Ι
∠ ∇やヲ⊥バミ∠ ∇ケや ユ⊥ ヰ⊥ ャ∠ モ
∠ Β͡ホ や∠クま∠ヱぴ
(And when it is said t o t hem: "Bow down yourself!'' They bow not down.) meaning, when t hese
ignorant disbelievers are ordered t o pray wit h t he congregat ion (of believers), t hey refuse and
t urn away from it arrogant ly. Thus, Allah says,
びリ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱぴ
(Woe t hat Day t o t he deniers!) Then Allah says,
びラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ロ⊥ ギ∠ ∇バよ∠ ゑ
∃ Α͡ギェ
∠ ン
あ ほ∠ら͡ プ∠ ぴ
(Then in what st at ement aft er t his will t hey believe) meaning, if t hey do not believe in t his
Qur'an, t hen what t alk will t hey believe in This is as Allah says,
び∠ラヲ⊥レョ͡ ∇ぽΑ⊥ ヮ͡ わ͡ ⇒∠Αや￢∠ヱ ヮ͡ ヤｚャや ギ∠ ∇バよ∠ ゑ
∃ Α͡ギェ
∠ ン
あ ほ∠ら͡ プ∠ ぴ
(Then in which speech aft er Allah and His Ayat will t hey believe) (45: 6) This is t he end of t he
Tafsir of Surat Al-Mursalat , and all praise and t hanks are due t o Allah. He is t he Giver of
success and securit y.
The Tafsir of Surat An-Naba
(Chapter - 78)
Which was revealed in Makkah
び ユ͡ Β͡ェゲｚ ャや リ
͡ ⇒∠ヨ∇ェゲｚ ャや ヮ͡ ヤｚャや ユ͡ ∇ジよ͡ ぴ
In t he Name of Allah, t he Most Beneficent , t he Most Merciful.
ヮ͡ Β͡プ ∇ユワ⊥ ン͡グャｚや - ユ͡ Βヌ
͡ バ∠ ∇ャや み͡ら∠ レｚ ャや リ
͡ハ
∠ -ラ
∠ ヲ⊥ャ￢∠ べ∠ジわ∠ Α∠ ユｚ ハ
∠ぴ
- ∠ラヲ⊥ヨ∠ヤ∇バ∠Β∠シ Κ
ｚ ミ∠ ｚユを⊥ - ∠ラヲ⊥ヨ∠ヤ∇バ∠Β∠シ Κ
ｚ ミ∠ - ラ
∠ ヲ⊥ヘヤ͡わ∠ ∇ガョ⊥
- や⇔キゅ∠ゎ∇ヱぺ∠ メ
∠ ゅ∠らイ
͡ ∇ャや∠ヱ - や⇔ギ⇒∠ヰョ͡ チ
∠ ∇ケΙ
ｘや モ
͡ バ∠ ∇イル∠ ∇ユャ∠ぺ∠
ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ - ゅ⇔ゎゅ∠らシ
⊥ ∇ユム⊥ ョ∠ ∇ヲル∠ ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ - ゅ⇔ィ∠ヱ∇コぺ∠ ∇ユム⊥ ⇒∠レ∇ボヤ∠カ
∠ ヱ∠
∇ユム⊥ ホ∠ ∇ヲプ∠ ゅ∠レ∇Βレ∠ よ∠ ヱ∠ - ゅ⇔セゅ∠バョ∠ ケ∠ ゅ∠ヰレｚ ャや ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ - ゅ⇔シゅ∠らャ͡ モ
∠ ∇Βャｚや
ゅ∠レ∇ャゴ∠ ル∠ぺヱ∠ - ゅ⇔ィゅｚワヱ∠ ゅ⇔ィや∠ゲシ
͡ ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ - や⇔キや∠ギセ
͡ ゅ⇔バ∇らシ
∠
ゅ⇔ら∂ ェ
∠ ヮ͡ よ͡ ァ
∠ ゲ͡ ∇ガレ⊥ ャあ - ゅ⇔ィゅｚイを∠ ￢⇔ べ∠ョ れ
͡ や∠ゲダ
͡ ∇バヨ⊥ ∇ャや リ
∠ ョ͡
び ゅ⇔プゅ∠ヘ∇ャぺ∠ ろ
∃ ⇒ｚレィ
∠ ヱ∠ - ゅ⇔ゎゅ∠らル∠ ヱ∠
(1. What are t hey asking about ) (2. About t he great news,) (3. About which t hey are in
disagreement .) (4. Nay, t hey will come t o know!) (5. Nay, again, t hey will come t o know!) (6.
Have We not made t he eart h as a bed,) (7. And t he mount ains as pegs) (8. And We have
creat ed you in pairs.) (9. And We have made your sleep as a t hing for rest .) (10. And We have
made t he night as a covering,) (11. And We have made t he day for livelihood.) (12. And We
have built above you seven st rong,) (13. And We have made (t herein) a shining lamp.) (14. And
We have sent down from t he Mu` sirat wat er Thaj j aj .) (15. That We may produce t herewit h
grains and veget at ions,) (16. And gardens t hat are Alfaf.)
Refutation against the Idolators' Denial of the Occurrence of the
Day of Judgement
In rej ect ion of t he idolat ors' quest ioning about t he Day of Judgement , due t o t heir denial of it s
occurrence, Allah says,
び ユ͡ Β͡ヌバ∠ ∇ャや み͡ら∠ レｚ ャや リ
͡ハ
∠ -ラ
∠ ヲ⊥ャ￢∠ べ∠ジわ∠ Α∠ ユｚ ハ
∠ぴ
(What are t hey asking about About t he great news,) meaning, what are t hey asking about They
are asking about t he mat t er of t he Day of Judgement , and it is t he great news. Meaning t he
dreadful, horrifying, overwhelming informat ion.
びラ
∠ ヲ⊥ヘヤ͡わ∠ ∇ガョ⊥ ヮ͡ Β͡プ ∇ユワ⊥ ン͡グャｚやぴ
(About which t hey are in disagreement .) meaning, t he people are divided int o t wo ideas about
it . There are t hose who believe in it and t hose who disbelieve in it . Then Allah t hreat ens t hose
who deny t he Day of Judgement by saying,
び ∠ラヲ⊥ヨ∠ヤ∇バ∠Β∠シ Κ
ｚ ミ∠ ｚユを⊥ - ∠ラヲ⊥ヨ∠ヤ∇バ∠Β∠シ Κ
ｚ ミ∠ ぴ
(Nay, t hey will come t o know! Nay, again, t hey will come t o know!) This is a severe t hreat and
a direct warning.
Mentioning Allah's Power, and the Proof of His Ability to resurrect
the Dead
Then, Allah begins t o explain His great abilit y t o creat e st range t hings and amazing mat t ers. He
brings t his as a proof of His abilit y t o do what ever He wishes concerning t he mat t er of t he
Hereaft er and ot her mat t ers as well. He says,
び や⇔ギ⇒∠ヰョ͡ チ
∠ ∇ケΙ
ｘやモ
͡ バ∠ ∇イル∠ ∇ユャ∠ぺ∠ぴ
(Have We not made t he eart h as a bed,) meaning, an est ablished, firm and peaceful rest ing
place t hat is subservient t o t hem.
び や⇔キゅ∠ゎ∇ヱぺ∠ メ
∠ ゅ∠らイ
͡ ∇ャや∠ヱぴ
(And t he mount ains as pegs) meaning, He made t hem as pegs for t he eart h t o hold it in place,
make it st able and firm. This is so t hat it may be suit able for dwelling and not quake wit h t hose
who are in it . Then Allah says,
び ゅ⇔ィ∠ヱ∇コぺ∠ ∇ユム⊥ ⇒∠レ∇ボ∠ヤ∠カ∠ヱぴ
(And We have creat ed you in pairs.) meaning, male and female, bot h of t hem enj oying each
ot her, and by t his means procreat ion is achieved. This is similar t o Allah's st at ement ,
ゅ⇔ィ∠ヱ∇コぺ∠ ∇ユム⊥ ジ
͡ ヘ⊥ ル∠ぺ ∇リョあ ユ⊥ムャ∠ ペ
∠ ヤ∠カ
∠ ∇ラぺ∠ ヮ͡ わ͡ ⇒∠Αや￢ ∇リョ͡ ヱ∠ ぴ
び⇔るヨ∠ ∇ェケ∠ ヱ∠ り⇔ キｚ ヲ∠ ョｚ ユ⊥ムレ∠ ∇Βよ∠ モ
∠ バ∠ ィ
∠ ヱ∠ ゅ∠ヰ∇Βャ∠ま͡ ∇やヲ⊥レム⊥ ∇ジわ∠ ャあ
(And among His signs is t his t hat He creat ed for you wives from among yourselves, t hat you may
find repose in t hem, and He has put bet ween you affect ion and mercy.) (30:21)
び ゅ⇔ゎゅ∠らシ
⊥ ∇ユム⊥ ョ∠ ∇ヲル∠ ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ぴ
(And We have made your sleep as a t hing for rest .) meaning, a cessat ion of movement in order
t o at t ain rest from t he frequent repet it ion and going about in search of livelihood during t he
day. A similar Ayah has been ment ioned previously in Surat Al-Furqan.
び ゅ⇔シゅ∠らャ͡ モ
∠ ∇Βャｚや ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ぴ
(And We have made t he night as a covering,) meaning, it s shade and darkness covers t he
people. This is as Allah says,
び ゅ∠ヰ⇒∠ゼ∇ピΑ∠ や∠クま͡ モ
͡ ∇Βャｚや∠ヱぴ
(By t he night as it conceals it .) (91:4) Qat adah comment ed;
び ゅ⇔シゅ∠らャ͡ モ
∠ ∇Βャｚや ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ぴ
(And We have made t he night as a covering,) meaning, a t ranquil residence. Concerning Allah's
st at ement ,
び ゅ⇔セゅ∠バョ∠ ケ∠ ゅ∠ヰレｚ ャや ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ぴ
(And We have made t he day for livelihood.) meaning, ` We made it radiant , luminous, and
shining so t hat t he people would be able t o move about in it .' By it t hey are able t o come and
go for t heir livelihood, earning, business dealings and ot her t han t hat as well. In reference t o
Allah's st at ement ,
び や⇔キや∠ギセ
͡ ゅ⇔バ∇らシ
∠ ∇ユム⊥ ホ∠ ∇ヲプ∠ ゅ∠レ∇Βレ∠ よ∠ ヱ∠ ぴ
(And We have built above you seven st rong,) meaning, t he seven heavens in t heir vast ness,
loft iness, perfect ion, precision, and adornment wit h bot h st able and moving st ars. Thus, Allah
says,
び ゅ⇔ィゅｚワヱ∠ ゅ⇔ィや∠ゲシ
͡ ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ぴ
(And We have made (t herein) a shining lamp.) meaning, t he radiant sun t hat gives light t o all of
t he world. It s light glows for all of t he people of t he eart h. Allah t hen says,
び ゅ⇔ィゅｚイを∠ ￢⇔ べ∠ョ れ
͡ や∠ゲダ
͡ ∇バヨ⊥ ∇ャや リ
∠ ョ͡ ゅ∠レ∇ャゴ∠ ル∠ぺヱ∠ ぴ
(And We have sent down from t he Mu` sirat wat er Thaj j aj .) ` Ali bin Abi Talhah report ed from
Ibn ` Abbas t hat he said, "From t he Mu` sirat means from t he clouds.'' This was also st at ed by
` Ikrimah, Abu Al-` Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi` bin Anas, At h-Thawri, and it is
preferred by Ibn Jarir. Al-Farra' said, "They are t he clouds t hat are filled wit h rain, but t hey do
not bring rain. This is like t he woman being called Mu` sir when (t he t ime of) her menst rual
cycle approaches, yet she does not menst ruat e.'' This is as Allah says,
ヮ⊥ ト
⊥ジ
⊥ ∇らΒ∠ プ∠ ゅ⇔よゅ∠エシ
∠ ゲ⊥ Β͡んわ⊥ プ∠ ウ
∠ ⇒∠Αゲあ ャや モ
⊥シ
͡ ∇ゲΑ⊥ ン͡グャｚや ヮ⊥ ヤｚャやぴ
ン∠ゲわ∠ プ∠ ゅ⇔ヘ∠ジミ͡ ヮ⊥ ヤ⊥バ∠ ∇イΑ∠ ヱ∠ ￢⊥ べ∠ゼΑ∠ ブ
∠ ∇Βミ∠ ￢͡ べ∠ヨジ
ｚ ャや ヴ͡プ
び͡ヮ͡ャ∠Κ͡カ ∇リョ͡ ァ
⊥ ゲ⊥ ∇ガΑ∠ ベ
∠ ∇キヲ∠ ∇ャや
(Allah is He Who sends t he winds, so t hat t hey raise clouds, and spread t hem along t he sky as
He wills, and t hen break t hem int o fragment s, unt il you see rain drops come fort h from t heir
midst !) (30:48) meaning, from it s midst . Concerning Allah's st at ement ,
び⇔ゅィゅｚイを∠ ￢⇔ べ∠ョぴ
(wat er Thaj j aj ) Muj ahid, Qat adah, and Ar-Rabi` bin Anas all said, "Thaj j aj means poured out .''
At -Thawri said, "Cont inuous.'' Ibn Zayd said, "Abundant .'' In t he Hadit h of t he woman wit h
prolonged menst rual bleeding, when t he Messenger of Allah said t o her,
«ブ⊥シ∇ゲム⊥ ∇ャや マ
͡ ャ∠ ろ
⊥ バ∠ ∇ルぺ∠»
(I suggest you t o make an absorbent clot h for yourself.)'' Meaning, ` dress t he area wit h cot t on.'
The woman replied, "O Messenger of Allah! It (t he bleeding) is t oo much for t hat . Verily, it
flows in profusely (Thaj j a).'' This cont ains an evidence for using t he word Thaj j t o mean
abundant , cont inuous and flowing. And Allah knows best . Allah said,
び ゅ⇔プゅ∠ヘ∇ャぺ∠ ろ
∃ ⇒ｚレィ
∠ ヱ∠ - ゅ⇔ゎゅ∠らル∠ ヱ∠ ゅ⇔ら∂ ェ
∠ ヮ͡ よ͡ ァ
∠ ゲ͡ ∇ガレ⊥ ャあぴ
(That We may produce t herewit h corn and veget at ion, and gardens t hat are Alfaf.) meaning,
` so t hat We may bring out great abundance, goodness, benefit , and blessing t hrough t his
wat er.'
びゅ⇔ら∂ ェ
∠ぴ
(grains) This refers t o t hat which is preserved for (t he usage) of humans and cat t le.
び⇔ゅゎゅ∠らル∠ ヱ∠ ぴ
(and veget at ions) meaning, veget ables t hat are eat en fresh.
び∃ろ⇒ｚレィ
∠ ヱ∠ ぴ
(And gardens) meaning, gardens of various fruit s, differing colors, and a wide variet y of t ast es
and fragrances, even if it is ingat hered at one locat ion of t he eart h. This is why Allah says
び ゅ⇔プゅ∠ヘ∇ャぺ∠ ろ
∃ ⇒ｚレィ
∠ ヱ∠ ぴ
(And gardens t hat are Alfaf.) Ibn ` Abbas and ot her said, "Alfaf means gat hered.'' This is similar
t o Allah's st at ement ,
∇リョあ ∀ろ⇒ｚレ∠ィ∠ヱ れ
∀ ケ∠ ヲ͡ ⇒∠イわ∠ ョぁ ノ∀ ト
∠ ホ͡ チ
͡ ∇ケΙ
ｘ や ヴ͡プヱ∠ ぴ
ラ
∃ ヲ∠ ∇レタ
͡ ゲ⊥ ∇Βビ
∠ ヱ∠ ラ
∀ ヲ∠ ∇レタ
͡ ∀モΒ͡ガ∠ル∠ヱ ネ
∀ ∇ケコ∠ ヱ∠ ょ
∃ ⇒∠レ∇ハぺ∠
ヴ͡プ ヂ
∃ ∇バよ∠ ヴ∠ヤハ
∠ ゅ∠ヰツ
∠ ∇バよ∠ モ
⊥ あツヘ∠ ル⊥ ヱ∠ ギ∃ ェ
͡ ヱ∠ ￢∃ べ∠ヨよ͡ ヴ∠ボ∇ジΑ⊥
びラ
∠ ヲ⊥ヤボ͡ ∇バΑ∠ ュ∃ ∇ヲボ∠ ャあ ろ
∃ ⇒∠ΑΓ マ
∠ ャ͡ク ヴ͡プ ラ
ｚ ま͡ モ
͡ ミ⊥ Ι
ｙや
(And in t he eart h are neighboring t ract s, and gardens of vines, and green crops, and dat e
palms, growing int o t wo or t hree from a single st em root , or ot herwise, wat ered wit h t he same
wat er; yet some of t hem We make more excellent t han ot hers t o eat . Verily, in t hese t hings
t here are Ayat for t he people who underst and.) (13:4)
ヴ͡プ オ
⊥ ヘ∠ レ⊥Α ュ∠ ∇ヲΑ∠ - ゅ⇔わ⇒∠ボΒ͡ョ ラ
∠ ゅ∠ミ モ
͡ ∇ダヘ∠ ∇ャや ュ∠ ∇ヲΑ∠ ラ
ｚ ま͡ぴ
∇ろル∠ ゅ∠ムプ∠ ￢⊥ べ∠ヨジ
ｚ ャや ろ
͡ エ
∠ わ͡ プ⊥ ヱ∠ - ゅ⇔ィや∠ヲ∇プぺ∠ ラ
∠ ヲ⊥ゎ∇ほわ∠ プ∠ ケ͡ ヲぁダャや
ユ∠ レｚ ヰ∠ ィ
∠ ラ
ｚ ま͡ - ゅ⇔よや∠ゲシ
∠ ∇ろル∠ ゅ∠ムプ∠ メ
⊥ ゅ∠らイ
͡ ∇ャや れ
͡ ゲ∠ Βあ シ
⊥ ヱ∠ - ゅ⇔よ∠ヲ∇よぺ∠
べ∠ヰΒ͡プ リ
∠ Β͡んら͡ ⇒ｚャ - ゅ⇔よゅ∠⇒ョ∠ リ
∠ Β͡ピ⇒ｚトヤあャ - や⇔キゅ∠タ∇ゲョ͡ ∇ろル∠ ゅ∠ミ
Ι
ｚ ま͡ - ゅ⇔よや∠ゲセ
∠ Ι
∠ ヱ∠ や⇔キ∇ゲよ∠ ゅ∠ヰΒ͡プ ラ
∠ ヲ⊥ホヱ⊥グΑ∠ Ι
ｚ - ゅ⇔よゅ∠ボ∇ェぺ∠
Ι
∠ ∇やヲ⊥ルゅ∠ミ ∇ユヰ⊥ ルｚ ま͡ - ゅ⇔ボ⇒∠プヱ͡ ￢⇔ へ∠ゴィ
∠ - ゅ⇔ホゅｚジビ
∠ ヱ∠ ゅ⇔ヨΒ͡ヨェ
∠
び ゅ⇔よやｚグミ͡ ゅ∠レわ͡ ⇒∠Αゅ∠⇒よ͡ ∇やヲ⊥よグｚ ミ∠ ヱ∠ - ゅ⇔よゅ∠ジェ
͡ ラ
∠ ヲ⊥ィ∇ゲΑ∠
∇ユミ⊥ ギ∠ Α͡ゴルｚ リ∠ヤプ∠ ∇やヲ⊥ホヱ⊥グプ∠ - ゅ⇔ら⇒∠わミ͡ ヮ⊥ ⇒∠レ∇Β∠ダ∇ェ∠ぺ ￢∃ ∇ヴセ
∠ ｚモミ⊥ ヱ∠ ぴ
び ゅ⇔よや∠グハ
∠ Ι
ｚ ま͡
(17. Verily, t he Day of Decision is a fixed t ime,) (18. The Day when t he Trumpet will be blown,
and you shall come fort h in crowds.) (19. And t he heaven shall be opened, and it will become
as gat es.) (20. And t he mount ains shall be moved away from t heir places and t hey will be as if
t hey were a mirage.) (21. Truly, Hell is a place of ambush) (22. A dwelling place for t he
Taghun,) (23. They will abide t herein Ahqab.) (24. Not hing cool shall t hey t ast e t herein, nor
any drink.) (25. Except Hamim, and Ghassaq) (26. An exact recompense (according t o t heir evil
crimes).) (27. For verily, t hey used not t o look for a reckoning.) (28. But t hey denied Our Ayat
Kidhdhaba.) (29. And all t hings We have recorded in a Book.) (30. So t ast e you. No increase
shall We give you, except in t orment .)
Explaining the Day of Decision and what occurs during it
Allah says about t he Day of Decision -- and it is t he Day of Judgement -- t hat it is at a fixed
t ime, wit h a set appoint ment . It s t ime cannot be added t o or decreased. No one knows it s
exact t ime except Allah. This is as Allah says,
び ∃キヱ⊥ギ∇バョｚ モ
∃ィ
∠Ι
６ Ι
ｚ ま͡ ロ⊥ ゲ⊥ あカぽ∠ ル⊥ ゅ∠ョヱ∠ ぴ
(And We delay it only for a t erm fixed.) (11:104)
び ゅ⇔ィや∠ヲ∇プぺ∠ ラ
∠ ヲ⊥ゎ∇ほわ∠ プ∠ ケ͡ ヲぁダャや ヴ͡プ オ
⊥ ヘ∠ レ⊥Α ュ∠ ∇ヲΑ∠ ぴ
(The Day when t he Trumpet will be blown, and you shall come fort h in crowds.) Muj ahid said,
"Groups aft er groups.'' Ibn Jarir said, "This means t hat each nat ion will come wit h it s
Messenger. It is similar t o Allah's st at ement ,
び∇ユヰ͡ ヨ͡ ⇒∠ョみ͡よ͡ サ
∃ ゅ∠ルぺ⊥ ｚモミ⊥ ∇やヲ⊥ハ∇ギル∠ ュ∠ ∇ヲΑ∠ ぴ
(The Day when We shall call t oget her all human beings wit h t heir Imam.) (17:71)'' Al-Bukhari
report ed concerning t he explanat ion of Allah's st at ement ,
び ゅ⇔ィや∠ヲ∇プぺ∠ ラ
∠ ヲ⊥ゎ∇ほわ∠ プ∠ ケ͡ ヲぁダャや ヴ͡プ オ
⊥ ヘ∠ レ⊥Α ュ∠ ∇ヲΑ∠ ぴ
(The Day when t he Trumpet will be blown, and you shall come fort h in crowds.) Abu Hurayrah
said t hat t he Messenger of Allah said,
«ラヲ⊥バよ∠ ∇ケぺ∠ リ
͡ ∇Βわ∠ ガ
∠ ∇ヘレｚ ャや リ
∠ ∇Βよ∠ ゅ∠ョ»
(That which is bet ween t he t wo blowings is fort y.) Someone asked, "Is it fort y days, O Abu
Hurayrah'' But he (Abu Hurayrah) refused t o reply, saying "no comment .'' They t hen asked, "Is it
fort y mont hs'' But he (Abu Hurayrah) refused t o reply, saying "no comment .'' They asked again,
"Is it fort y years'' But he (Abu Hurayrah) refused t o reply, saying "no comment .'' (Abu Hurayrah
added:) "Then t he Prophet went on t o say,
ろ
⊥ ら⊥ ∇レΑ∠ ゅ∠ヨ∠ミ ラ
∠ ヲ⊥わら⊥ ∇レΒ∠ プ∠ ￢⇔ ゅ∠ョ ￢͡ ゅ∠ヨジ
ｚ ャや リ
∠ ョ͡ ぶ
⊥ やメ
⊥ ゴ͡ ∇レΑ⊥ ｚユを⊥ »
ゅ⇔ヨ∇ヌハ
∠ ゅｚャま͡ ∩ヴ∠ヤ∇らΑ∠ ゅｚャま͡ ∀￢∇ヶ∠セ ラ
͡ ゅ∠ジ∇ルみ∇ャや リ
∠ ョ͡ ザ
∠ ∇Βャ∠ ∩⊥モ∇ボら∠ ∇ャや
ペ
⊥ ∇ヤガ
∠ ∇ャや ょ
⊥ ｚミゲ∠ Α⊥ ヮ⊥ ∇レョ͡ ヱ∠ ∩͡ょル∠ グｚ ャや ょ
⊥ ∇イハ
∠ ヲ∠ ワ⊥ ヱ∠ ∩や⇔ギェ
͡ や∠ヱ
«る∠ョゅ∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠
(Then Allah will send down a rain from t he sky and t he dead body will sprout j ust as a green
plant sprout s. Every part of t he last person will det eriorat e except for one bone, and it is t he
coccyx bone (t ailbone). From it t he creat ion will be assembled on t he Day of Judgement .)''
び ⇔ゅよ∠ヲ∇よ∠ぺ ∇ろル∠ ゅ∠ムプ∠ ￢⊥ べ∠ヨジ
ｚ ャや ろ
͡ エ
∠ わ͡ プ⊥ ヱ∠ ぴ
(And t he heaven shall be opened, and it will become as gat es.) meaning, pat hs, and rout es for
t he descending of t he angels.
び ゅ⇔よや∠ゲシ
∠ ∇ろル∠ ゅ∠ムプ∠ メ
⊥ ゅ∠らイ
͡ ∇ャや れ
͡ ゲ∠ Βあ シ
⊥ ヱ∠ ぴ
(And t he mount ains shall be moved away from t heir places and t hey will be as if t hey were a
mirage.) This is similar t o Allah's st at ement ,
ゲｚ ョ∠ ぁゲヨ⊥ ゎ∠ ヴ
∠ ワ͡ ヱ∠ り⇔ ギ∠ ョ͡ ゅ∠ィ ゅ∠ヰら⊥ ジ
∠ ∇エゎ∠ メ
∠ ゅ∠らイ
͡ ∇ャや ン∠ゲ∠ゎ∠ヱぴ
び͡ゆゅ∠エジ
ｚ ャや
(And you will see t he mount ains and t hink t hem solid, but t hey shall pass away as t he passing
away of t he clouds.) (27:88) He also says,
びス
͡ ヲ⊥ヘレ∠ヨ∇ャや リ
͡ ∇ヰバ͡ ∇ャゅ∠ミ メ
⊥ ゅ∠らイ
͡ ∇ャや ラ
⊥ ヲ⊥ムゎ∠ ヱ∠ ぴ
(And t he mount ain will be like carded wool.) (101:5) And Allah says here,
び⇔ゅよや∠ゲシ
∠ ∇ろル∠ ゅ∠ムプ∠ ぴ
(As if t hey were a mirage.) meaning, t hey appear t o t he one who looks at t hem as if t hey are
somet hing, but t hey are act ually not hing. Aft er t his t hey will be complet ely removed. Not hing
will be seen of t hem, and t here will be neit her base nor t race of t hem. This is as Allah says,
- ゅ⇔ヘ∇ジル∠ ヴあよケ∠ ゅ∠ヰヘ⊥ ジ
͡ レ∠Α ∇モボ⊥ プ∠ メ
͡ ゅ∠らイ
͡ ∇ャや リ
͡ハ
∠ マ
∠ ル∠ ヲ⊥ヤ⇒∠∇ジΑ∠ ヱ∠ ぴ
Ι∠ヱ ゅ⇔ィ∠ヲハ
͡ ゅ∠ヰΒ͡プ ン∠ゲゎ∠ Ι
ｚ - ゅ⇔ヘ∠ダ∇ヘタ
∠ ゅ⇔ハゅ∠ホ ゅ∠ワケ⊥ グ∠ Β∠ プ∠
び ゅ⇔わ∇ョぺ∠
(And t hey ask you concerning t he mount ains, say: "My Lord will blast t hem and scat t er t hem as
part icles of dust . Then He shall leave t hem as a level smoot h plain. You will see t herein
not hing crooked or curved.'') (20:105-107) And He says,
び⇔りコ∠ ケ͡ ゅ∠よ チ
∠ ∇ケΙ
ｘ や ン∠ゲゎ∠ ヱ∠ メ
∠ ゅ∠らイ
͡ ∇ャや ゲ⊥ あΒジ
∠ ル⊥ ュ∠ ∇ヲΑ∠ ヱ∠ "ぴ
(And t he Day We shall cause t he mount ains t o pass away, and you will see t he eart h as a
leveled plain.) (18:47) Allah t hen says,
び や⇔キゅ∠タ∇ゲョ͡ ∇ろル∠ ゅ∠ミ ユ∠ レｚ ヰ∠ ィ
∠ ラ
ｚ ま͡ぴ
(Truly, Hell is a place of ambush) meaning, it is wait ing in preparat ion.
び∠リΒ͡ピ⇒ｚトヤ͡ャぴ
(for t he Taghun) These are t he disobedient rej ect ors who oppose t he Messengers.
び⇔ゅよゅ∠⇒∠ョぴ
(A dwelling place) meaning, a place of ret urn, final dest inat ion, final out come, and residence.
Allah said,
び ゅ⇔よゅ∠ボ∇ェぺ∠ べ∠ヰΒ͡プ リ
∠ Β͡んら͡ ⇒ｚャぴ
(They will abide t herein Ahqab.) meaning, t hey will remain in it for Ahqab, which is t he plural
of Huqb. Huqb means a period of t ime. Khalid bin Ma` dan said, "This Ayah, and t he Ayah,
び∠マよぁ ケ∠ ￢∠ べ∠セ ゅ∠ョ Ι
ｚ ま͡ぴ
except your Lord wills. )11:107( bot h refer t o t he people of Tawhメ0d. Ibn Jar0r recorded t his
st at ement . Ibn Jar0r also recorded from Sa0lim t hat he heard Al-Hメasan being asked about
Alla0h s st at ement ,
び ゅ⇔よゅ∠ボ∇ェぺ∠ べ∠ヰΒ͡プ リ
∠ Β͡んら͡ ⇒ｚャぴ
(They will abide t herein Ahqab) "In reference t o Ahqab, it has no specific amount of t ime ot her
t han it s general meaning of et ernit y in t he Hellfire. However, t hey have ment ioned t hat t he
Huqb is sevent y years, and every day of it is like one t housand years according t o your
reckoning (in t his life).'' Sa` id report ed from Qat adah t hat he said, "Allah says,
び ゅ⇔よゅ∠ボ∇ェぺ∠ べ∠ヰΒ͡プ リ
∠ Β͡んら͡ ⇒ｚャぴ
(They will abide t herein Ahqab.) (78:23) And it is t hat which has no end t o it . Whenever one
era comes t o an end, a new era follows it . It has been ment ioned t o us t hat t he Huqb is eight y
years.'' Ar-Rabi` bin Anas said,
び ゅ⇔よゅ∠ボ∇ェぺ∠ べ∠ヰΒ͡プ リ
∠ Β͡んら͡ ⇒ｚャぴ
(They will abide t herein Ahqab) "No one knows how much t ime t his Ahqab is, except for Allah,
t he Might y and Sublime. It has been ment ioned t o us t hat one Huqb is eight y years, and t he
year is t hree hundred and sixt y days, and each day is equivalent t o one t housand years
according t o your reckoning (in t his life).'' Ibn Jarir has recorded bot h of t hese st at ement s.
Allah's st at ement :
び ゅ⇔よや∠ゲセ
∠ Ι
∠ ヱ∠ や⇔キ∇ゲよ∠ ゅ∠ヰΒ͡プ ラ
∠ ヲ⊥ホヱ⊥グΑ∠ Ι
ｚぴ
(Not hing cool shall t hey t ast e t herein, nor any drink.) meaning, t hey will not find any coolness
in Hell for t heir heart s, nor any good drink for t hem t o part ake of. Thus, Allah says,
び ゅ⇔ホゅｚジビ
∠ ヱ∠ ゅ⇔ヨΒ͡ヨェ
∠ Ι
ｚ ま͡ぴ
(Except Hamim, and Ghassaq) Abu Al-` Aliyah said, "The Hamim has been made an except ion t o
t he coolness, and Ghassaq is t he except ion t o t he drink.'' This has also been said by Ar-Rabi`
bin Anas. In reference t o t he Hamim, it is t he heat t hat has reached it s maximum t emperat ure
and point of boiling. The Ghassaq is gat hered from t he pus, sweat , t ears, and wounds of t he
people of Hellfire. It is unbearably cold wit h an int olerable st ench. May Allah save us from t hat
by His beneficence and grace. Then He cont inues,
び ゅ⇔ボ⇒∠プヱ͡ ￢⇔ へ∠ゴィ
∠ぴ
(An exact recompense.) meaning, t hat which will happen t o t hem of t his punishment is in
accordance wit h t heir wicked deeds, which t hey were doing in t his life. Muj ahid, Qat adah, and
ot hers have said t his. Then Allah said,
び ゅ⇔よゅ∠ジェ
͡ ラ
∠ ヲ⊥ィ∇ゲΑ∠ Ι
∠ ∇やヲ⊥ルゅミ∠ ∇ユヰ⊥ ルｚ ま͡ぴ
(For verily, t hey used not t o look for a reckoning.) (78:27) meaning, t hey did not believe t hat
t here would be an abode in which t hey would be t aken t o account .
び ゅ⇔よやｚグミ͡ ゅ∠レわ͡ ⇒∠Αゅ∠⇒よ͡ ∇やヲ⊥よグｚ ミ∠ ヱ∠ ぴ
(But t hey denied Our Ayat Kidhdhaba.) meaning, t hey used t o deny t he evidences of Allah and
His proofs for His creat ion, which He revealed t o His Messengers. So t hey met t hese proofs wit h
rej ect ion and obst inance. His st at ement ,
び⇔ゅよやｚグミ͡ ぴ
(Kidhdhaba) it means rej ect ion, and it is considered a verbal noun t hat does not come from a
verb. Allah said;
び ゅ⇔ら⇒∠わミ͡ ヮ⊥ ⇒∠レ∇Β∠ダ∇ェ∠ぺ ￢∃ ∇ヴセ
∠ ｚモミ⊥ ヱ∠ ぴ
(And all t hings We have recorded in a Book.) meaning, ` surely We know t he deeds of all of t he
creat ures, and We have writ t en t hese deeds for t hem. We will reward t hem based upon t his.' If
t heir deeds were good t hen t heir reward will be good, and if t heir deeds were evil t heir reward
will be evil. Allah t hen says,
び ゅ⇔よや∠グハ
∠ Ι
ｚ ま͡ ∇ユミ⊥ ギ∠ Α͡ゴルｚ リ∠ヤプ∠ ∇やヲ⊥ホヱ⊥グプ∠ ぴ
(So t ast e you. No increase shall We give you, except in t orment .) This means t hat it will be said
t o t he people of t he Hellfire, "Tast e t hat which you were in. We will never increase you in
anyt hing except t orment according t o it s t ype (of sin), and somet hing else similar t o it .''
Qat adah report ed from Abu Ayyub Al-Azdi, who report ed from ` Abdullah bin ` Amr t hat he said,
"Allah did not reveal any Ayah against t he people of t he Hellfire worse t han t his Ayah,
び ゅ⇔よや∠グハ
∠ Ι
ｚ ま͡ ∇ユミ⊥ ギ∠ Α͡ゴルｚ リ∠ヤプ∠ ∇やヲ⊥ホヱ⊥グプ∠ ぴ
(So t ast e you. No increase shall We give you, except in t orment .)'' Then he said, "They will
cont inue increasing in t orment forever.''
ょ
∠ ハ
͡ や∠ヲミ∠ ヱ∠ - ゅ⇔ら⇒∠レ∇ハぺ∠ヱ∠ ペ
∠ も͡ へ∠ギェ
∠ - や⇔コゅ∠ヘョ∠ リ
∠ Β͡ボわｚ ヨ⊥ ∇ヤャ͡ ラ
ｚ ま͡ぴ
Ι
∠ ヱ∠ や⇔ヲ∇ピャ∠ ゅ∠ヰΒ͡プ ラ
∠ ヲ⊥バヨ∠ ∇ジΑ∠ Ι
ｚ - ゅ⇔ホゅ∠ワキ͡ ゅ⇔シ∇ほミ∠ ヱ∠ - ゅ⇔よや∠ゲ∇ゎぺ∠
び ゅ⇔よゅ∠ジェ
͡ ￢⇔ べ∠トハ
∠ マ
∠ よあ ケｚ リあョ ￢⇔ へ∠ゴィ
∠ - ゅ⇔よ∠グミ͡
(31. Verily, for t hose who have Taqwa, t here will be a success;) (32. Hada'iq and vineyards,)
(33. And Kawa` ib At rab,) (34. And a cup Dihaq.) (35. No Laghw shall t hey hear t herein, nor
lying;) (36. Rewarded from your Lord wit h a sufficient gift .)
The Great Success will be for Those Who have Taqwa
Allah informs about t he happy people and what He has prepared for t hem of est eem, and
et ernal pleasure. Allah says,
び や⇔コゅ∠ヘョ∠ リ
∠ Β͡ボわｚ ヨ⊥ ∇ヤャ͡ ラ
ｚ ま͡ぴ
(Verily, for t hose who have Taqwa, t here will be a success;) Ibn ` Abbas and Ad-Dahhak bot h
said, "A place of enj oyable recreat ion.'' Muj ahid and Qat adah bot h said, "They are successful
and t hus, t hey are saved from t he Hellfire.'' The most obvious meaning here is t he st at ement of
Ibn ` Abbas, because Allah says aft er t his,
び∠ペも͡ へ∠ギェ
∠ぴ
(Hada'iq) And Hada'iq are gardens of palm t rees and ot her t hings.
び ゅ⇔よや∠ゲ∇ゎぺ∠ ょ
∠ ハ
͡ や∠ヲミ∠ ヱ∠ - ゅ⇔ら⇒∠レ∇ハぺ∠ヱ∠ ペ
∠ も͡ へ∠ギェ
∠ぴ
(And vineyards, and Kawa` ib At rab,) meaning, wide-eyed maidens wit h fully developed
breast s. Ibn ` Abbas, Muj ahid and ot hers have said,
び∠ょハ
͡ やヲ∠ミぴ
(Kawa` ib) "This means round breast s. They meant by t his t hat t he breast s of t hese girls will be
fully rounded and not sagging, because t hey will be virgins, equal in age. This means t hat t hey
will only have one age.'' The explanat ion of t his has already been ment ioned in Surat AlWaqi` ah. Concerning Allah's st at ement ,
び ゅ⇔ホゅ∠ワキ͡ ゅ⇔シ∇ほミ∠ ヱ∠ ぴ
(And a cup Dihaq.) Ibn ` Abbas said, "Cont inuously filled.'' ` Ikrimah said, "Pure.'' Muj ahid, AlHasan, Qat adah, and Ibn Zayd all said,
び⇔ゅホゅ∠ワキ͡ ぴ
(Dihaq) "This means complet ely filled.'' Then Allah says,
び ゅ⇔よ∠グミ͡ Ι
∠ ヱ∠ や⇔ヲ∇ピャ∠ ゅ∠ヰΒ͡プ ラ
∠ ヲ⊥バヨ∠ ∇ジΑ∠ Ι
ｚぴ
(No Laghw shall t hey hear t herein, nor lying;) This is similar t o Allah's st at ement ,
び∀ユΒ͡を∇ほゎ∠ Ι
∠ ヱ∠ ゅ∠ヰΒ͡プ ∀ヲ∇ピ∠ャ Ι
ｚぴ
(Free from any Laghw, and free from sin.) (52:23) meaning, t here will not be any vain,
wort hless speech t herein, nor any sinful lying. Rat her, it will be t he abode of peace, and
everyt hing t hat is in it will be free of any short comings. Allah t hen says,
び ゅ⇔よゅ∠ジェ
͡ ￢⇔ べ∠トハ
∠ マ
∠ よあ ケｚ リあョ ￢⇔ へ∠ゴィ
∠ぴ
(Rewarded from your Lord wit h a sufficient gift .) meaning, ` t his t hat We have ment ioned t o
you is what Allah will reward t hem wit h, and t hey will be given it by His favor and from Him. It
will be a kindness, mercy, gift , and recompense from Him. It will be sufficient , suit able,
comprehensive and abundant .' The Arabs say, "He gave me and he sufficed me.'' This means
t hat he sufficient ly provided for me.'' From t his comes t he saying, "Allah is sufficient for me.''
Ι
∠ リ
͡ ⇒∠ヨ∇ェゲｚ ャや ゅ∠ヨヰ⊥ レ∠ ∇Βよ∠ ゅ∠ョヱ∠ チ
͡ ∇ケΙ
ｘ や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
ｚ ャや ゆ
あ ケｚ ぴ
る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや∠ヱ ゥ
⊥ ヱぁゲャや ュ⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠ - ゅ⇔よゅ∠トカ
͡ ヮ⊥ ∇レョ͡ ∠ラヲ⊥ム͡ヤ∇ヨ∠Α
メ
∠ ゅ∠ホヱ∠ リ
⊥ ⇒∠ヨ∇ェゲｚ ャや ヮ⊥ ャ∠ ラ
∠ ク͡ ぺ∠ ∇リョ∠ Ι
ｚ ま͡ ∠ラヲ⊥ヨヤｚ∠ム∠わ∠Α Ι
ｚ ゅ⇔ヘ∂ タ
∠
ヴ∠ャま͡ グ∠ ガ
∠ ゎｚ や ￢∠ べセ
∠ リ∠ヨプ∠ ペ
ぁエ
∠ ∇ャや ュ⊥ ∇ヲΒ∠ ∇ャや マ
∠ ャ͡ク∠ - ゅ⇔よや∠ヲタ
∠
ゲ⊥ ヌ
⊥ レ∠Α ュ∠ ∇ヲΑ∠ ゅ⇔らΑ͡ゲホ∠ ゅ⇔よや∠グハ
∠ ∇ユム⊥ ⇒∠ル∇ケグ∠ ル∠ぺ べｚル͡ま - ゅ⇔よゅ∠⇒ョ∠ ヮ͡ よあ ケ∠
ろ
⊥ レ⊥ミ ヴ͡レわ∠ ∇Βヤ∠⇒∠Α ゲ⊥ プ͡ ゅ∠ム∇ャや メ
⊥ ヲ⊥ボΑ∠ ヱ∠ ロ⊥ や∠ギΑ∠ ∇ろョ∠ ギｚ ホ∠ ゅ∠ョ ￢⊥ ∇ゲヨ∠ ∇ャや
び ゅ⇔よ∠ゲゎ⊥
(37. The Lord of t he heavens and t he eart h, and what soever is in bet ween t hem, t he Most
Gracious, wit h Whom t h- ey cannot dare t o speak.) (38. The Day t hat Ar-Ruh and t he angels
will st and fort h in rows, t hey will not speak except him whom Ar-Rahman allows, and he will
speak what is right .) (39. That is t he True Day. So, whosoever wills, let him seek a place wit h
His Lord!) (40. Verily, We have warned you of a near t orment -- t he Day when man will see t hat
which his hands have sent fort h, and t he disbeliever will say: "Woe t o me! Would t hat I were
dust !'')
No one will dare to speak before Allah -- not even the Angels without first receiving Permission
Allah informs of His magnificence and His maj est y, and t hat He is t he Lord of t he heavens and
t he eart h, and what ever is in t hem and bet ween t hem. He explains t hat He is t he Most
Gracious, Whose mercy covers all t hings. Then He says,
び⇔ゅよゅ∠トカ
͡ ヮ⊥ ∇レョ͡ ∠ラヲ⊥ム͡ヤ∇ヨ∠Α Ι
∠ぴ
(Wit h Whom t hey cannot dare t o speak.) meaning, no one is able t o begin addressing Him
except by His permission. This is as Allah says,
び͡ヮ͡ル∇ク͡み͡よ Ι
ｚ ま͡ ロ⊥ ギ∠ レ͡ハ ノ⊥ ヘ∠ ∇ゼΑ∠ ン͡グャｚや や∠ク リ∠ョぴ
(Who is he t hat can int ercede wit h Him except wit h His permission) (2:255) It is also similar t o
His st at ement ,
び͡ヮル͡ ∇クみ͡よ͡ Ι
ｚ ま͡ ∀ザ∇ヘ∠ル ユ⊥ ヤｚム∠ ゎ∠ Ι
∠ れ
͡ ∇ほΑ∠ ュ∠ ∇ヲΑ∠ ぴ
(On t he Day when it comes, no person shall speak except by His leave.) (11:105)
び∠ラヲ⊥ヨヤｚム∠ わ∠ Α∠ Ι
ｚ ゅ⇔ヘ∂ タ
∠ る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや∠ヱ ゥ
⊥ ヱぁゲャや ュ⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠ ぴ
(The Day t hat Ar-Ruh and t he angels will st and fort h in rows, t hey will not speak) (78:38) The
word Ruh here is referring t o t he angel Jibril. This has been said by Ash-Sha` bi, Sa` id bin
Jubayr and Ad-Dahhak. This is as Allah says,
リ
∠ ョ͡ ラ
∠ ヲ⊥ムわ∠ ャ͡ マ
∠ ら͡ ∇ヤホ∠ ヴ∠ヤハ
∠ -リ
⊥ Β͡ョΙ
ｘやゥ
⊥ ヱぁゲャや ヮ͡ よ͡ メ
∠ ゴ∠ ル∠ ぴ
びリ
∠ Α͡ケグ͡ ∇レヨ⊥ ∇ャや
(Which t he t rust wort hy Ruh has brought down. Upon your heart t hat you may be of t he
warners.) (26:193-194) Muqat il bin Hayyan said, "The Ruh is t he noblest of t he angels, t he
closest of t hem t o t he Lord, and t he one who delivers t he revelat ion.'' Allah said;
び⊥リ⇒∠ヨ∇ェゲｚ ャや ヮ⊥ ャ∠ ラ
∠ ク͡ ぺ∠ ∇リョ∠ Ι
ｚ ま͡ぴ
(except him whom Ar-Rahman allows,) This is similar t o Allah's st at ement ,
び͡ヮル͡ ∇クみ͡よ͡ Ι
ｚ ま͡ ∀ザ∇ヘ∠ル ユ⊥ ヤｚム∠ ゎ∠ Ι
∠ れ
͡ ∇ほΑ∠ ュ∠ ∇ヲΑ∠ ぴ
(On t he Day when it comes, no person shall speak except by His leave.) (11:105) This is similar
t o what has been confirmed in t he Sahih, t hat t he Prophet said,
«モ⊥シゲぁ ャや ゅｚャま͡ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ユ⊥ ヤｚム∠ わ∠ Α∠ ゅ∠ャヱ∠ »
(And none will speak on t hat Day except t he Messengers.)'' Allah said,
び⇔ゅよや∠ヲタ
∠ メ
∠ ゅ∠ホヱ∠ ぴ
(and he will speak what is right .) meaning, t he t rut h. And from t he t rut h is t he fact t hat t here
is no god wort hy of worship except Allah. This is as Abu Salih and ` Ikrimah bot h said. In
reference t o Allah's st at ement ,
びぁペエ
∠ ∇ャや ュ⊥ ∇ヲΒ∠ ∇ャや マ
∠ ャ͡ク∠ ぴ
(That is t he True Day.) meaning, it will come t o pass and t here is no avoiding it .
び⇔ゅよゅ∠⇒∠ョ ヮ͡ よあ ケ∠ ヴ∠ャま͡ グ∠ ガ
∠ ゎｚ や ￢∠ べ∠セ リ∠ヨ∠プぴ
(So, whosoever wills, let him seek a place wit h His Lord!) meaning, a place of ret urn, a pat h
t hat leads t o Him, and a way t hat he may pass by t o get t o Him.
The Day of Judgement is Near
Allah said,
び⇔ゅらΑ͡ゲホ∠ ゅ⇔よや∠グハ
∠ ∇ユム⊥ ⇒∠ル∇ケグ∠ ル∠ぺ べｚルま͡ぴ
(Verily, We have warned you of a near t orment ) meaning, t he Day of Judgement . It is
ment ioned here t o emphasize t he fact t hat it s occurrence has become close, because
everyt hing t hat is coming will cert ainly come t o pass.
び⊥ロや∠ギΑ∠ ∇ろョ∠ ギｚ ホ∠ ゅ∠ョ ￢⊥ ∇ゲヨ∠ ∇ャや ゲ⊥ ヌ
⊥ レ∠Α ュ∠ ∇ヲΑ∠ ぴ
(t he Day when man will see t hat which his hands have sent fort h,) meaning, all of his deeds
will be present ed t o him -- t he good and bad, and t he old and new. This is similar t o Allah's
st at ement ,
びや⇔ゲッ
͡ ゅ∠ェ ∇やヲ⊥ヤヨ͡ ハ
∠ ゅ∠ョ ∇やヱ⊥ギィ
∠ ヱ∠ ヱ∠ ぴ
(And t hey will find all t hat t hey did, placed before t hem.) (18:49) t It is also similar t o His
st at ement ,
び ゲ∠ カ
ｚ ぺ∠ヱ∠ ュ∠ ギｚ ホ∠ ゅ∠ヨよ͡ グ͡ ゃ͡ ョ∠ ∇ヲΑ∠ リ
⊥ ⇒∠ジル͡Ηや ほ⊥ｚらレ∠ Α⊥ ぴ
(On t hat Day man will be informed of what he sent forward, and what he left behind.) (75:13)
Then Allah says,
び⇔ゅよ∠ゲゎ⊥ ろ
⊥ レ⊥ミ ヴ͡レわ∠ ∇Βヤ∠⇒∠Α ゲ⊥ プ͡ ゅ∠ム∇ャや メ
⊥ ヲ⊥ボΑ∠ ヱ∠ ぴ
(and t he disbeliever will say: "Woe t o me! Would t hat I were dust !'') meaning, t he disbeliever
on t hat Day will wish t hat he had only been dust in t he worldly life.
He will wish t hat he had not been creat ed and t hat he had never come int o exist ence. This will
be when he sees t he t orment of Allah and he looks at his wicked deeds t hat will be writ t en
down against him by t he noble right eous scribes among angels. It has been said t hat he will
only wish for t hat when Allah passes j udgement bet ween all of t he animals t hat were in t he
worldly life. He will rect ify mat t ers bet ween t hem wit h His j ust wisdom t hat does not wrong
anyone. Even t he hornless sheep will be allowed t o avenge it self against t he sheep wit h horns.
Then, when t he j udgement bet ween t hem is finished, He (Allah) will say t o t hem (t he animals),
"Be dust .'' So t hey will all become dust . Upon wit nessing t his t he disbeliever will say,
び⇔ゅよ∠ゲゎ⊥ ろ
⊥ レ⊥ミ ヴ͡レわ∠ ∇Βヤ∠⇒∠Αぴ
(Would t hat I were dust !) meaning, ` I wish I was an animal so t hat I would be ret urned t o dust .'
Somet hing of similar meaning t o t his has been report ed in t he well-known Hadit h about t he
Sur. There are also narrat ions recorded from Abu Hurayrah, ` Abdullah bin ` Amr, and ot hers
concerning t his. This is t he end of t he Tafsir of Surat An-Naba'. And all praise and t hanks are
due t o Allah. He is t he Giver of success and prot ect ion from error.
The Tafsir of Surat An-Nazi` at
(Chapter - 79)
Which was revealed in Makkah
び ユ͡ Β͡ェゲｚ ャや リ
͡ ⇒∠ヨ∇ェゲｚ ャや ヮ͡ ヤｚャや ユ͡ ∇ジよ͡ ぴ
In t he Name of Allah, t he Most Gracious, t he Most Merciful.
- ゅ⇔ト∇ゼル∠ ͡ろ⇒∠ト͡ゼ⇒ｚレャや∠ヱ - ゅ⇔ホ∇ゲビ
∠ ろ
͡ ⇒∠ハゴ͡ ⇒ｚレャや∠ヱぴ
れ
͡ ゲ∠ よあギ∠ ヨ⊥ ∇ャゅ∠プ - ゅ⇔ボ∇らシ
∠ ろ
͡ ⇒∠ボら͡ ⇒ｚジャゅ∠プ - ゅ⇔エ∇らシ
∠ ろ
͡ ⇒∠エら͡ ⇒ｚジャや∠ヱ
- る⊥ プ∠ キ͡ やｚゲャや ゅ∠ヰバ⊥ ら∠ ∇わゎ∠ - る⊥ ヘ∠ ィ
͡ やゲｚ ャや ブ
⊥ ィ
⊥ ∇ゲゎ∠ ュ∠ ∇ヲΑ∠ - や⇔ゲ∇ョぺ∠
ラ
∠ ヲ⊥ャヲ⊥ボΑ∠ - る∀ バ∠ ゼ
͡ ⇒∠カ ゅ∠ワゲ⊥ ⇒∠ダ∇よぺ∠ - る∀ ヘ∠ ィ
͡ や∠ヱ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ゆヲ⊥ヤホ⊥
ゅ⇔ヨ⇒∠ヌハ
͡ ゅｚレミ⊥ や∠ク￢͡ ぺ∠ - り͡ ゲ∠ ヘ͡ ⇒∠エ∇ャや ヴ͡プ ラ
∠ ヱ⊥キヱ⊥キ∇ゲヨ∠ ャ∠ ゅｚル￢͡ ぺ∠
ヴ
∠ ワ͡ ゅ∠ヨルｚ ͡み∠プ - り∀ ゲ∠ ジ
͡ ⇒∠カ ∀りゲｚ ∠ミ や⇔ク͡ま マ
∠ ∇ヤゎ͡ ∇やヲ⊥ャゅ∠ホ - り⇔ ゲ∠ ガ
͡ ルｚ
び り͡ ゲ∠ ワ͡ ゅｚジャゅ͡よ ユ⊥ワ や∠クみ͡プ∠ - ∀りギ∠ ェ
͡ ヱ∠ り∀ ゲ∠ ∇ィコ∠
(1. By t hose who pull out , drowning.) (2. By t hose who free briskly.) (3. And by t he swimmers,
swimming.) (4. And by t he racers, racing.) (5. And by t hose who arrange affairs.) (6. On t he
Day t he Raj ifah shakes,) (7. Followed by t he Radifah.) (8. Heart s t hat Day will t remble.) (9.
Their vision humiliat ed.) (10. They say: "Shall we indeed be brought back from Al-Hafirah'') (11.
"Even aft er we are bones Nakhirah'') (12. They say: "It would in t hat case, be a ret urn wit h
loss!'') (13. But it will be only a single Zaj rah.) (14. When behold, t hey are at As-Sahirah.)
Swearing by Five Characteristics that the Day of Judgement will
occur
Ibn Mas` ud, Ibn ` Abbas, Masruq, Sa` id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all
said,
び ゅ⇔ホ∇ゲビ
∠ ろ
͡ ⇒∠ハゴ͡ ⇒ｚレャや∠ヱぴ
(By t hose who pull out , drowning.) "These are t he angels who remove t he souls from t he
Children of Adam.'' Among t hem are t hose whose souls are removed by t he angels wit h
difficult y, as if he is being drowned during it s removal. There are t hose people whose souls t he
angels remove wit h ease, as if t hey were unraveling him (i.e., his soul from him) due t o t heir
briskness. This is t he meaning of Allah's st at ement ,
び ゅ⇔ト∇ゼル∠ ろ
͡ ⇒∠トゼ
͡ ⇒ｚレャや∠ヱぴ
(By t hose who free briskly.) This has been ment ioned by Ibn ` Abbas. In reference t o Allah's
st at ement ,
び ゅ⇔エ∇らシ
∠ ろ
͡ ⇒∠エら͡ ⇒ｚジャや∠ヱぴ
(And by t he swimmers, swimming.) Ibn Mas` ud said, "They are t he angels.'' Similar st at ement s
have been report ed from ` Ali, Muj ahid, Sa` id bin Jubayr, and Abu Salih. Concerning Allah's
st at ement ,
び ゅ⇔ボ∇らシ
∠ ろ
͡ ⇒∠ボら͡ ⇒ｚジャゅ∠プぴ
(And by t he racers, racing.) It has been narrat ed from ` Ali, Masruq, Muj ahid, Abu Salih, and AlHasan Al-Basri t hat t his means t he angels. Then Allah says,
び や⇔ゲ∇ョぺ∠ れ
͡ ゲ∠ よあギ∠ ヨ⊥ ∇ャゅ∠プぴ
(And by t hose who arrange affairs.) ` Ali, Muj ahid, ` At a', Abu Salih, Al-Hasan, Qat adah, ArRabi` bin Anas, and As-Suddi all said, "They are t he angels.'' Al-Hasan added, "They cont rol t he
affairs from t he heaven t o t he eart h, meaning by t he command of t heir Lord, t he Might y and
Maj est ic.''
The Description of the Day of Judgement, the People, and what
They will say
Then Allah says,
び る⊥ プ∠ キ͡ やｚゲャや ゅ∠ヰバ⊥ ら∠ ∇わゎ∠ - る⊥ ヘ∠ ィ
͡ やｚゲャや ブ
⊥ ィ
⊥ ∇ゲゎ∠ ュ∠ ∇ヲΑ∠ ぴ
(On t he Day t he Raj ifah shakes, followed by t he Radifah.) Ibn ` Abbas said, "These are t he t wo
blast s (of t he Trumpet ) -- t he first and t he second.'' Muj ahid, Al-Hasan, Qat adah, Ad-Dahhak
and ot hers have made similar st at ement s. It has been report ed from Muj ahid t hat he said, "In
reference t o t he first , it is t he st at ement of Allah,
び る⊥ ヘ∠ ィ
͡ やｚゲャや ブ
⊥ ィ
⊥ ∇ゲゎ∠ ュ∠ ∇ヲΑ∠ ぴ
(On t he Day t he Raj ifah shakes,) This is similar t o Allah's st at ement ,
び⊥メゅ∠らイ
͡ ∇ャや∠ヱ チ
⊥ ∇ケΙ
ｘやブ
⊥ ィ
⊥ ∇ゲゎ∠ ュ∠ ∇ヲΑ∠ ぴ
(On t he Day t he eart h and t he mount ains shake.) (73:14) The second is Ar-Radifah, and it is like
t he Allah's st at ement ,
び り⇔ ギ∠ ェ
͡ ヱ∠ る⇔ ミｚ キ∠ ゅ∠わミｚ ギ⊥ プ∠ メ
⊥ ゅ∠らイ
͡ ∇ャや∠ヱ チ
⊥ ∇ケΙ
ｘやろ
͡ ヤ∠ヨ͡ ェ
⊥ ヱ∠ ぴ
(And t he eart h and mount ains shall be removed from t heir places, and crushed wit h a single
crushing.) (69:14)'' Concerning Allah's st at ement ,
び る∀ ヘ∠ ィ
͡ や∠ヱ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ゆヲ⊥ヤホ⊥ ぴ
(Heart s t hat Day will t remble.) Ibn ` Abbas said, "This means afraid.'' Muj ahid and Qat adah also
said t his.
び る∀ バ∠ ゼ
͡ ⇒∠カ ゅワ∠ ゲ⊥ ⇒∠ダ∇よぺ∠ぴ
(Their vision humiliat ed.) meaning, t he eyes of t he people. It means t hat t he eyes will be lowly
and disgraced from what t hey will wit ness of t errors. Allah t hen says,
び り͡ ゲ∠ ヘ͡ ⇒∠エ∇ャや ヴ͡プ ラ
∠ ヱ⊥キヱ⊥キ∇ゲヨ∠ ャ∠ ゅｚル￢͡ ぺ∠ ラ
∠ ヲ⊥ャヲ⊥ボΑ∠ ぴ
(They say: "Shall we indeed be brought back from Al-Hafirah'') meaning, t he idolat ors of t he
Quraysh and whoever rej ect s t he Hereaft er as t hey did. They consider t he occurrence of t he
resurrect ion aft er being placed in Al-Hafirah -- which are t he graves -- as somet hing
farfet ched. This has been said by Muj ahid. They feel t hat t his is somet hing impossible aft er t he
dest ruct ion of t heir physical bodies and t he disint egrat ion of t heir bones and t heir decaying.
Thus, Allah says,
び り⇔ ゲ∠ ガ
͡ ルｚ ゅ⇔ヨ⇒∠ヌハ
͡ ゅｚレミ⊥ や∠ク￢͡ ぺ∠ぴ
(Even aft er we are bones Nakhirah) It has also been recit ed: (⇔りゲ∠ カ
͡ ゅ∠ル) (Nakhirah) Ibn ` Abbas,
Muj ahid and Qat adah, all said, "This means decayed.'' Ibn ` Abbas said, "It is t he bone when it
has decayed and air ent ers int o it .'' Concerning t heir saying,
び∀りゲ∠ ジ
͡ ⇒∠カ ∀りゲｚ ∠ミ や⇔ク͡ま マ
∠ ∇ヤゎ͡ ぴ
(It would in t hat case be a ret urn wit h loss.) (79:12) Muhammad bin Ka` b said t hat t he Quraysh
said, "If Allah brings us back t o life aft er we die, t hen surely we will be losers.'' Allah t hen says,
び り͡ ゲ∠ ワ͡ ゅｚジャゅ͡よ ユ⊥ワ や∠クみ͡プ∠ - り∀ ギ∠ ェ
͡ ヱ∠ り∀ ゲ∠ ∇ィコ∠ ヴ
∠ ワ͡ ゅ∠ヨルｚ み͡プ∠ ぴ
(But it will be only a single Zaj rah. When behold, t hey are at As-Sahirah.) meaning, t his is a
mat t er t hat is from Allah t hat will not occur t wice, nor will t here be any opport unit y t o affirm
it or verify it . The people will be st anding and looking. This will be when Allah commands t he
angel Israfil t o blow int o t he Sur, which will be t he blowing of t he resurrect ion. At t hat t ime
t he first people and t he last people will all be st anding before t heir Lord looking. This is as
Allah says,
ラ͡ま ラ
∠ ヲぁレヌ
⊥ ゎ∠ ヱ∠ ロ͡ ギ͡ ∇ヨエ
∠ よ͡ ラ
∠ ヲ⊥らΒ͡イわ∠ ∇ジわ∠ プ∠ ∇ユミ⊥ ヲ⊥ハ∇ギΑ∠ ュ∠ ∇ヲΑ∠ ぴ
びΚ
⇔ Β͡ヤホ∠ Ι
ｚ ま͡ ∇ユわ⊥ ∇んら͡ ャｚ
(On t he Day when He will call you, and you will answer wit h His praise and obedience, and you
will t hink t hat you have st ayed but a lit t le while!) (17:52) Allah has also said,
び ゲ͡ ダ
∠ ら∠ ∇ャゅ͡よ ウ
∃ ∇ヨヤ∠ミ∠ り∀ ギ∠ ェ
͡ ヱ∠ Ι
ｚ ま͡ べ∠ルゲ⊥ ∇ョぺ∠ べ∠ョヱ∠ ぴ
(And our commandment is but one as t he t winkling of an eye.) (54:50) Allah also says,
び⊥ゆゲ∠ ∇ホぺ∠ ヲ∠ ワ⊥ ∇ヱぺ∠ ゲ͡ ダ
∠ ら∠ ∇ャや ウ
͡ ∇ヨヤ∠ミ∠ Ι
ｚ ま͡ る͡ ハ
∠ ゅｚジャや ゲ⊥ ∇ョぺ∠ べ∠ョヱ∠ ぴ
(And t he mat t er of t he Hour is not but as a t winkling of t he eye, or even nearer.) (16:77) Allah
t hen says,
び り͡ ゲ∠ ワ͡ ゅｚジャゅ͡よ ユ⊥ワ や∠クみ͡プ∠ ぴ
(When behold, t hey are at As-Sahirah.) Ibn ` Abbas said, "As-Sahirah means t he ent ire eart h.''
Sa` id bin Jubayr, Qat adah and Abu Salih have all said t his as well. ` Ikrimah, Al-Hasan, AdDahhak, and Ibn Zayd have all said, "As-Sahirah means t he face of t he eart h.'' Muj ahid said,
"They will be at it s (t he eart h's) lowest part , and t hey will be brought out t o highest part .''
Then he said, "As-Sahirah is a level place.'' Ar-Rabi` bin Anas said,
び り͡ ゲ∠ ワ͡ ゅｚジャゅ͡よ ユ⊥ワ や∠クみ͡プ∠ ぴ
(When behold, t hey are at As-Sahirah.) "Allah says,
れ
⊥ ヲ∠ ⇒∠ヨジ
ｚ ャや∠ヱ チ
͡ ∇ケΙ
ｘ や ゲ∠ ∇Βビ
∠ チ
⊥ ∇ケΙ
ｘや メ
⊥ ｚギら∠ ゎ⊥ ュ∠ ∇ヲΑ∠ ぴ
び ケ͡ ゅｚヰボ∠ ∇ャや ギ͡ ェ
͡ や∠ヲ∇ャや ヮ͡ ヤｚャ ∇やヱ⊥コゲ∠ よ∠ ヱ∠
(On t he Day when t he eart h will be changed t o anot her eart h and so will be t he heavens, and
t hey will appear before Allah, t he One, t he Irresist ible.) (14:48) and He says,
- ゅ⇔ヘ∇ジル∠ ヴあよケ∠ ゅ∠ヰヘ⊥ ジ
͡ レ∠Α ∇モボ⊥ プ∠ メ
͡ ゅ∠らイ
͡ ∇ャや リ
͡ハ
∠ マ
∠ ル∠ ヲ⊥ヤ⇒∠∇ジΑ∠ ヱ∠ ぴ
Ι∠ヱ ゅ⇔ィ∠ヲハ
͡ ゅ∠ヰΒ͡プ ン∠ゲゎ∠ Ι
ｚ - ゅ⇔ヘ∠ダ∇ヘタ
∠ ゅ⇔ハゅ∠ホ ゅ∠ワケ⊥ グ∠ Β∠ プ∠
び ゅ⇔わ∇ョぺ∠
(And t hey ask you concerning t he mount ains: say, "My Lord will blast t hem and scat t er t hem as
part icles of dust . Then He shall leave t hem as a level smoot h plain.You will see t herein not hing
crooked or curved.) (20:105-107) and Allah says,
び⇔りコ∠ ケ͡ ゅ∠よ チ
∠ ∇ケΙ
ｘ や ン∠ゲゎ∠ ヱ∠ メ
∠ ゅ∠らイ
͡ ∇ャや ゲ⊥ あΒジ
∠ ル⊥ ュ∠ ∇ヲΑ∠ ヱ∠ "ぴ
(And t he Day We shall cause t he mount ains t o pass away, and you will see t he eart h as a
leveled plain.) (18:47) and t he eart h will be brought fort h which will have mount ains upon it ,
and it will not be considered from t his eart h (of t his life). It will be an eart h t hat no sin will be
performed on it , nor will any blood be shed upon it .''
キ͡ や∠ヲ∇ャゅ͡よ ヮ⊥ ぁよケ∠ ロ⊥ や∠キゅ∠ル ∇クま͡ - ヴ∠シヲ⊥ョ ゑ
⊥ Α͡ギェ
∠ ポ
∠ ゅ∠ゎぺ∠ ∇モワ∠ ぴ
∇モボ⊥ プ∠ ヴ∠ピデ
∠ ヮ⊥ ｚルま͡ ラ
∠ ∇ヲハ
∠ ∇ゲプ͡ ヴ∠ャま͡ ∇ょワ∠ ∇クや ン⇔ヲデ
⊥ サ
͡ ギｚ ボ∠ ヨ⊥ ∇ャや
ヴ∠ゼ∇ガわ∠ プ∠ マ
∠ よあ ケ∠ ヴ∠ャま͡ マ
∠ Α∠ ギ͡ ∇ワぺ∠ヱ∠ ヴｚミゴ∠ ゎ∠ ラ∠ぺ ヴ∠ャま͡ マ
∠ ャｚ モ∠ワ
ゲ∠ よ∠ ∇キぺ∠ ｚユを⊥ ヴ∠ダハ
∠ ヱ∠ ゆ
∠ グｚ ム∠ プ∠ ン∠ゲ∇らム⊥ ∇ャや る∠ Α∠ Ι
ｘ や ロ⊥ や∠ケほ∠プ∠
ロ⊥ グ∠ カ
∠ ほ∠プ∠ ヴ∠ヤ∇ハｘΙや ユ⊥ ム⊥ ぁよケ∠ ∇ゅル∠ ぺ∠ メ
∠ ゅ∠ボプ∠ ン∠キゅ∠レプ∠ ゲ∠ ゼ
∠エ
∠ プ∠ ヴ∠バ∇ジΑ∠
リ∠ヨャあ り⇔ ゲ∠ ∇らバ͡ ャ∠ マ
∠ ャ͡ク∠ ヴ͡プ ラ
ｚ ま͡ ヴ∠ャ∇ヱΙ
ｙ や∠ヱ り͡ ゲ∠ カ
͡Ι
ｘやメ
∠ ゅ∠ムル∠ ヮ⊥ ｚヤャや
び ヴ∠ゼ∇ガΑ∠
(15. Has t here come t o you t he st ory of Musa) (16. When his Lord called him in t he holy valley
of Tuwa,) (17. Go t o Fir` awn; verily, he has t ransgressed all bounds.) (18. And say t o him:
"Would you purify yourself'') (19. "And t hat I guide you t o your Lord, so you should fear Him'')
(20. Then he showed him t he great sign.) (21. But he denied and disobeyed.) (22. Then he
t urned back, st riving.) (23. So he gat hered and called out ,) (24. Saying: "I am your lord, most
high.'') (25. So Allah seized him wit h punishing example for t he Hereaft er and t he first (life).)
(26. In t his is a lesson for whoever fears.)
Mentioning the Story of Musa and that it is a Lesson for Those Who
fear Allah
Allah informs His Messenger Muhammad about His Messenger Musa. He ment ions t hat he sent
Musa t o Fir` awn and He aided him wit h miracles. Yet , even aft er t his, Fir` awn cont inued in his
disbelief and t ransgression unt il Allah seized him wit h a might y and powerful punishment . Thus
is t he punishment of whoever opposes you (Muhammad ) and rej ect s t hat which you have been
sent wit h. This is why Allah says at t he end of t he st ory,
び ヴ∠ゼ∇ガΑ∠ リ∠ヨャあ り⇔ ゲ∠ ∇らバ͡ ャ∠ マ
∠ ャ͡ク∠ ヴ͡プ ラ
ｚ ま͡ぴ
(In t his is a Lesson for whoever fears.) Allah begins by saying,
び ヴ∠シヲ⊥ョ ゑ
⊥ Α͡ギェ
∠ ポ
∠ ゅ∠ゎぺ∠ ∇モワ∠ ぴ
(Has t here come t o you t he st ory of Musa) meaning, have you heard of his st ory
び⊥ヮよぁ ケ∠ ロ⊥ や∠キゅ∠ル ∇クま͡ぴ
(When his Lord called him) meaning, He called out speaking t o him.
び͡サギｚ ボ∠ ヨ⊥ ∇ャや キ͡ や∠ヲ∇ャゅ͡よぴ
(in t he holy valley) meaning purified
びン⇔ヲデ
⊥ぴ
(Tuwa) According t o what is correct , it is t he name of a valley, as preceded in Surah Ta Ha. So,
He said t o him:
び ヴ∠ピデ
∠ ヮ⊥ ｚルま͡ ラ
∠ ∇ヲハ
∠ ∇ゲプ͡ ヴ∠ャま͡ ∇ょワ∠ ∇クやぴ
(Go t o Fir` awn; verily, he has t ransgressed all bounds.) meaning, he has become haught y,
rebellious and arrogant .
び ヴｚミゴ∠ ゎ∠ ラ∠ぺ ヴ∠ャま͡ マ
∠ ャｚ モ∠ワ ∇モボ⊥ プ∠ ぴ
(And say t o him: "Would you purify yourself'') meaning, say t o him, "Will you respond t o t he
pat h and way t hat will purify you'' This means, ` will you submit (accept Islam) and be obedient '
び∠マよあ ケ∠ ヴ∠ャま͡ マ
∠ Α∠ ギ͡ ∇ワぺ∠ヱ∠ ぴ
(And t hat I guide t o your Lord,) meaning, ` I will guide you t o t he worship of your Lord.'
びヴ∠ゼ∇ガわ∠ プ∠ ぴ
(so t hat you fear) meaning, ` so t hat your heart will become humble, obedient , and submissive
t o Him aft er it was hard, evil, and far away from goodness.'
び ン∠ゲ∇らム⊥ ∇ャや る∠ Α∠ Ι
ｘ や ロ⊥ や∠ケほ∠プ∠ ぴ
(Then he showed him t he great sign.) This means t hat Musa showed him -- along wit h t his
t rut hful call -- a st rong evidence and a clear proof of t he t rut hfulness of what he had come up
wit h from Allah.
び ヴ∠ダハ
∠ ヱ∠ ゆ
∠ グｚ ム∠ プ∠ ぴ
(But he denied and disobeyed.) meaning, he (Fir` awn) rej ect ed t he t rut h and opposed what
Musa commanded him wit h of obedience. So what happened wit h him was t hat his heart
disbelieved, and Musa (i.e., his call) could not int ernally or ext ernally affect it . Along wit h t his,
his knowledge t hat what Musa had come t o him wit h was t he t rut h, did not necessit at e his
being a believer in it . This is because recognit ion is t he knowledge of t he heart , and fait h is it s
act ion. And it (fait h) is t o comply wit h t he t rut h and submit t o it . Concerning Allah's st at ement ,
び ヴ∠バ∇ジΑ∠ ゲ∠ よ∠ ∇キぺ∠ ｚユを⊥ ぴ
(Then he t urned back, st riving.) meaning, in responding t o t he t rut h wit h falsehood. This was
by his gat hering t he group of magicians in order t o confront t hat which Musa had come up wit h
of spect acular miracles.
び ン∠キゅ∠レ∠プ ゲ∠ ゼ
∠エ
∠ プ∠ ぴ
(So he gat hered (his people) and called out ) meaning, among his people.
び ヴ∠ヤ∇ハΙ
ｘ や ユ⊥ ム⊥ ぁよケ∠ ∇ゅル∠ ぺ∠ メ
∠ ゅ∠ボプ∠ ぴ
(Saying; I am your lord, most high.'') Ibn ` Abbas and Muj ahid bot h said, "This is t he word which
Fir` awn said aft er he said,
びン͡ゲ∇Βビ
∠ ヮ∃ ⇒∠ャま͡ ∇リョあ ∇ユム⊥ ャ∠ ろ
⊥ ∇ヨヤ͡ハ
∠ ゅ∠ョぴ
(` I have not known of any ot her god for you all ot her t han me) for t he past fort y years.''' Allah
t hen says,
び ヴ∠ャ∇ヱΙ
ｙ や∠ヱ り͡ ゲ∠ カ
͡Ι
ｘやメ
∠ ゅ∠ムル∠ ヮ⊥ ｚヤャや ロ⊥ グ∠ カ
∠ ほ∠プ∠ ぴ
(So Allah seized him wit h a punishing example for t he Hereaft er and t he first (life). ) meaning,
Allah avenged Himself against him wit h a severe vengeance, and He made an example and
admonit ion of him for t hose rebellious people in t he world who are like him.
び⊥キヲ⊥プ∇ゲヨ∠ ∇ャや ギ⊥ ∇プあゲャや ザ
∠ ∇ゃよ͡ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ヱ∠ ぴ
(And on t he Day of Resurrect ion, evil indeed is t he gift gift ed ぴi.e., t he curse (in t his world)
pursued by anot her curse (in t his world) pursued by anot her curse (in t he Hereaft er)び.) (11:99)
This is as Allah says,
Ι
∠ る͡ ヨ∠ ⇒Β͡ボ∇ャや ュ∠ ∇ヲΑ∠ ヱ∠ ケ͡ ゅｚレャや ヴ∠ャま͡ ラ
∠ ヲ⊥ハ∇ギ∠Α る⇔ ヨｚ も͡ ぺ∠ ∇ユヰ⊥ ⇒∠レ∇ヤバ∠ ィ
∠ ヱ∠ ぴ
びラ
∠ ヱ⊥ゲダ
∠ レ⊥Α
(And We made t hem leaders invit ing t o t he Fire: and on t he Day of Resurrect ion, t hey will not
be helped.) (28:41) Allah said;
び ヴ∠ゼ∇ガΑ∠ リ∠ヨャあ り⇔ ゲ∠ ∇らバ͡ ャ∠ マ
∠ ャ͡ク∠ ヴ͡プ ラ
ｚ ま͡ぴ
(In t his is a lesson for whoever fears.)
ゅ∠ヰム∠ ∇ヨシ
∠ ノ∠ プ∠ ケ∠ - ゅ∠ヰ⇒∠レよ∠ ￢⊥ べ∠ヨジ
ｚ ャや ュ͡ ぺ∠ ゅ⇔ボ∇ヤカ
∠ ギぁ セ
∠ ぺ∠ ∇ユわ⊥ ル∠￢ぺ∠ぴ
- ゅ∠ヰ⇒∠エッ
⊥ ァ
∠ ゲ∠ ∇カぺ∠ヱ∠ ゅ∠ヰヤ∠∇Βャ∠ ズ
∠ ト
∠ ∇ビぺ∠ヱ∠ - ゅ∠ワやｚヲジ
∠ プ∠
ゅ∠ワ￢∠ べ∠ョ ゅ∠ヰ∇レョ͡ ァ
∠ ゲ∠ ∇カぺ∠ - ゅ∠ヰ⇒∠ェキ∠ マ
∠ ャ͡ク∠ ギ∠ ∇バよ∠ チ
∠ ∇ケΙ
ｘ や∠ヱ
∇ユム⊥ ャｚ ゅ⇔バ⇒∠わョ∠ - ゅ∠ヰ⇒∠シ∇ケぺ∠ メ
∠ ゅ∠らイ
͡ ∇ャや∠ヱ - ゅ∠ヰ⇒∠ハ∇ゲョ∠ ヱ∠
び ∇ユム⊥ ヨ͡ ⇒∠バ∇ルΙ
６ ヱ∠
(27. Are you more difficult t o creat e or is t he heaven t hat He const ruct ed) (28. He raised it s
hei- ght , and has perfect ed it .) (29. It s night He covers and He brings out it s forenoon.) (30.
And aft er t hat He spread t he eart h,) (31. And brought fort h t herefrom it s wat er and it s
past ure.) (32. And t he mount ains He has fixed firmly,) (33. As provision and benefit for you and
your cat t le.)
Creating the Heavens and the Earth is more difficult than repeating
Creation
in refut at ion of t he claim rej ect ing resurrect ion due t o t he renewal of creat ion aft er it s
original st at e, Allah says;
び∇ユわ⊥ ル∠ぺ￢∠ ぴ
(Are you) ` O people'
び⊥￢べ∠ヨジ
ｚ ャや ュ͡ ぺ∠ ゅ⇔ボ∇ヤカ
∠ ギぁ セ
∠ ぺ∠ぴ
(more difficult t o creat e or is t he heaven...) meaning, ` rat her t he heaven is more difficult t o
creat e t han you.' As Allah said;
ペ
͡ ∇ヤカ
∠ ∇リョ͡ ゲ⊥ ら∠ ⇒∇ミぺ∠ チ
͡ ∇ケΙ
ｘ や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
ｚ ャや ペ
⊥ ∇ヤガ
∠ ャ∠ぴ
び͡サゅｚレャや
(t he creat ion of t he heavens and t he eart h is great er t han t he creat ion of mankind;) (40:57)
And His saying;
ケ∃ ギ͡ ⇒∠ボよ͡ チ
∠ ∇ケΙ
ｘ や∠ヱ れ
͡ ヲ⇒∠ヨジ
ｚ ャや ペ
∠ ヤ∠カ
∠ ン͡グャ∠や ザ
∠ ∇Β⇒∠ャヱ∠ ぺ∠ぴ
び ユ⊥ Β͡ヤバ∠ ∇ャや ペ
⊥ ⇒ｚヤガ
∠ ∇ャや ヲ∠ ワ⊥ ヱ∠ ヴ∠ヤよ∠ ユ⊥ヰヤ∠∇んョ͡ ペ
∠ ヤ⊥∇ガΑ∠ ラ∠ぺ ヴ∠ヤハ
∠
(Is not t he One Who creat ed t he heavens and t he eart h, capable of creat ing t he similar t o
t hem. Yes, indeed! He is t he Supreme Creat or, t he All-Knowing.) (36:81) Then Allah says,
びゅ∠ヰ⇒∠レ∠よぴ
(He const ruct ed) He explains t his by His st at ement ,
び ゅ∠ワやｚヲジ
∠ プ∠ ゅヰ∠ ム∠ ∇ヨシ
∠ ノ∠ プ∠ ケ∠ ぴ
(He raised it s height , and has perfect ed it .) meaning, He made it a loft y st ruct ure, vast in it s
space, wit h equal sides, and adorned wit h st ars at night and in t he darkness. Then Allah says,
び ゅ∠ヰ⇒∠エッ
⊥ ァ
∠ ゲ∠ ∇カぺ∠ヱ∠ ゅ∠ヰヤ∠∇Βャ∠ ズ
∠ ト
∠ ∇ビぺ∠ヱ∠ ぴ
(It s night He covers and He brings out it s forenoon.) meaning, He made it s night dark and
ext remely black, and it s day bright , luminous, shining and clear. Ibn ` Abbas said, "He did
Aght asha of it s night means t hat He made it dark.'' Muj ahid, ` Ikrimah, Sa` id bin Jubayr and a
large group have said t his as well. In reference t o Allah's st at ement ,
びゅ∠ヰ⇒∠エッ
⊥ ァ
∠ ゲ∠ ∇カぺ∠ヱ∠ ぴ
(And He brings out it s forenoon.) meaning, He illuminat ed it s day. Then Allah says,
び ゅ∠ヰ⇒∠ェキ∠ マ
∠ ャ͡ク∠ ギ∠ ∇バよ∠ チ
∠ ∇ケΙ
ｘ や∠ヱぴ
(And aft er t hat He spread t he eart h,) He explains t his st at ement by t he st at ement t hat follows
it ,
び ゅ∠ヰ⇒∠ハ∇ゲョ∠ ヱ∠ ゅ∠ワ￢∠ べ∠ョ ゅ∠ヰ∇レョ͡ ァ
∠ ゲ∠ ∇カぺ∠ぴ
(And brought fort h t herefrom it s wat er and it s past ure.) It already has been ment ioned
previously in Surat Ha Mim As-Saj dah t hat t he eart h was creat ed before t he heaven was
creat ed, but it was only spread out aft er t he creat ion of t he heaven. This means t hat He
brought out what was in it wit h a forceful act ion. This is t he meaning of what was said by Ibn
` Abbas and ot hers, and it was t he explanat ion preferred by Ibn Jarir. In reference t o t he
st at ement of Allah,
び ゅ∠ヰ⇒∠シ∇ケぺ∠ メ
∠ ゅら∠ イ
͡ ∇ャや∠ヱぴ
(And t he mount ains He has fixed firmly,) meaning, He set t led t hem, made t hem firm, and
est ablished t hem in t heir places. And He is t he Most Wise, t he All-Knowing. He is Most Kind t o
His creat ion, Most Merciful. Allah t hen says,
び ∇ユム⊥ ヨ͡ ⇒∠バ∇ルΙ
６ ヱ∠ ∇ユム⊥ ャｚ ゅ⇔バ⇒∠わョ∠ ぴ
(As provision and benefit for you and your cat t le.) meaning, He spread out t he eart h, caused it s
springs t o gush fort h, brought fort h it s hidden benefit s, caused it s rivers t o flow, and caused it s
veget at ion, t rees, and fruit s t o grow. He also made it s mount ains firm so t hat it (t he eart h)
would be calmly set t led wit h it s dwellers, and He st abilized it s dwelling places. All of t his is a
means of beneficial enj oyment for His creat ures (mankind) providing t hem of what cat t le t hey
need, which t hey eat and ride upon. He has grant ed t hem t hese beneficial t hings for t he period
t hat t hey need t hem, in t his worldly abode, unt il t he end of t ime and t he expirat ion of t his
life.
ゲ⊥ ミｚ グ∠ わ∠ Α∠ ュ∠ ∇ヲΑ∠ - ン∠ゲ∇らム⊥ ∇ャや る⊥ ｚョべｚトャや れ
͡ ￢∠ べ∠ィ や∠クみ͡プ∠ ぴ
- ン∠ゲΑ∠ リ∠ヨャ͡ ユ⊥ Β͡エイ
∠ ∇ャや れ
͡ コ∠ ゲあ よ⊥ ヱ∠ - ヴ∠バシ
∠ ゅ∠ョ リ
⊥ ⇒∠ジル͡Ηや
ラ
ｚ み͡プ∠ - ゅ∠Β∇ルギぁ ャや り∠ ヲ∠Βエ
∠ ∇ャや ゲ∠ を∠ や￢∠ヱ - ヴ∠ピデ
∠ リ∠ョ ゅｚョほ∠プ∠
ヮ͡ よあ ケ∠ ュ∠ ゅ∠ボョ∠ フ
∠ ゅ∠カ ∇リョ∠ ゅｚョぺ∠ヱ∠ - ン∠ヱ∇ほヨ∠ ∇ャや ヴ
∠ ワ͡ ユ∠ Β͡エイ
∠ ∇ャや
ン∠ヱ∇ほ∠ヨ∇ャや ヴ
∠ ワ͡ る∠ レｚイ
∠ ∇ャや ラ
ｚ み͡プ∠ - ン∠ヲヰ∠ ∇ャや リ
͡ハ
∠ ザ
∠ ∇ヘレｚ ャや ヴ∠ヰル∠ ヱ∠
ろ
∠ ル∠ぺ ユ∠ Β͡プ - ゅ∠ヰ⇒∠シ∇ゲョ⊥ ラ
∠ ゅｚΑぺ∠ る͡ ハ
∠ ゅｚジャや リ
͡ハ
∠ マ
∠ ル∠ ヲ⊥ャほ∠∇ジΑ∠ ケ⊥ グ͡ レ⊥ョ ろ
∠ ル∠ぺ べ∠ヨルｚ ま͡ - べ∠ヰ⇒∠ヰわ∠ レ⊥ョ マ
∠ よあ ケ∠ ヴ∠ャま͡ - ゅ∠ワや∠ゲ∇ミク͡ リ͡ョ
Ι
ｚ ま͡ ∇やヲん⊥ ら∠ ∇ヤΑ∠ ∇ユャ∠ ゅ∠ヰル∠ ∇ヱゲ∠ Α∠ ュ∠ ∇ヲΑ∠ ∇ユヰ⊥ ルｚ ほ∠ミ∠ - ゅ∠ヰ⇒∠ゼ∇ガΑ∠ リ∠ョ
び ゅ∠ヰ⇒∠エッ
⊥ ∇ヱぺ∠ る⇔ Βｚ ゼ
͡ハ
∠
(34. But when t here comes t he Great est Cat ast rophe) (35. The Day when man shall remember
what he st rove for.) (36. And Hell shall be made apparent for whoever sees.) (37. Then for him
who t ransgressed) (38. And preferred t he life of t his world,) (39. Verily, his abode will be t he
Hell;) (40. But as for him who feared st anding before his Lord, and forbade himself from
desire.) (41. Verily, Paradise will be his abode.) (42. They ask you about t he Hour when will be
it s appoint ed t ime) (43. What do you have t o ment ion of it .) (44. To your Lord it is limit ed.)
(45. You are only a warner for t hose who fear it ,) (46. The Day t hey see it (it will be) as if t hey
had not t arried (in t his world) except an (` Ashiyyah) aft ernoon or it s (Duha) morning.)
The Day of Judgement, its Pleasures and Hell, and that its Time is
not known
Allah says,
び ン∠ゲ∇らム⊥ ∇ャや る⊥ ョｚ べｚトャや れ
͡ ￢∠ べ∠ィ や∠クみ͡プ∠ ぴ
(But when t here comes t he Great Cat ast rophe) This refers t o t he Day of Judgement . This has
been said by Ibn ` Abbas. It has been called t his because it will overcome every mat t er. It will
be fright ful and horrif ying. As Allah says,
びぁゲョ∠ ぺ∠ヱ∠ ヴ∠ワ∇キぺ∠ る⊥ ハ
∠ ゅｚジャや∠ヱぴ
(And t he Hour will be more grievous and more bit t er.) (54:46) Then Allah says,
び ヴ∠バシ
∠ ゅ∠ョ リ
⊥ ⇒∠ジル͡Ηや ゲ⊥ ｚミグ∠ わ∠ Α∠ ュ∠ ∇ヲΑ∠ ぴ
(The Day when man shall remember what he st rove for.) meaning, at t hat t ime t he Son of
Adam will reflect upon all of his deeds, bot h t he good and t he evil. This is as Allah says,
びン∠ゲ∇ミグあ ャや ヮ⊥ ャ∠ ヴｚル∠ぺ∠ヱ リ
⊥ ⇒∠ジル͡Ηや ゲ⊥ ミｚ グ∠ わ∠ Α∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ぴ
(On t he Day will man remember, but how will t hat remembrance avail him) (89:23) Then Allah
says,
び ン∠ゲΑ∠ リ∠ヨャ͡ ユ⊥ Β͡エイ
∠ ∇ャや れ
͡ コ∠ ゲあ よ⊥ ヱ∠ ぴ
(And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for t he
onlookers, so t he people will see it wit h t heir own eyes.
び ヴ∠ピデ
∠ リ∠ョ ゅｚョほ∠プ∠ ぴ
(Then for him who t ransgressed) meaning, who rebels and behaves arrogant ly.
び ゅ∠Β∇ルギぁ ャや り∠ ヲ∠Βエ
∠ ∇ャや ゲ∠ を∠ や￢∠ヱぴ
(And preferred t he life of t his world,) meaning, he gives it precedence over t he mat t ers of his
religion and his Hereaft er.
び ン∠ヱ∇ほヨ∠ ∇ャや ヴ
∠ ワ͡ ユ∠ Β͡エイ
∠ ∇ャや ラ
ｚ み͡プ∠ ぴ
(Verily his abode will be t he Hell;) meaning, his final dest inat ion will be Hell, his food will be
from t he t ree of Zaqqum, and his drink will be from Hamim.
リ
͡ハ
∠ ザ
∠ ∇ヘレｚ ャや ヴ∠ヰル∠ ヱ∠ ヮ͡ よあ ケ∠ ュ∠ ゅ∠ボョ∠ フ
∠ ゅ∠カ ∇リョ∠ ゅｚョぺ∠ヱ∠ ぴ
び ン∠ヲヰ∠ ∇ャや
(But as for him who feared st anding before his Lord and forbade himself from desire.) meaning,
he fears t he st anding before Allah, he fears Allah's j udgement of him, he prevent s his soul from
following it s desires, and he compels it t o obey it s Mast er.
び ン∠ヱ∇ほヨ∠ ∇ャや ヴ
∠ ワ͡ る∠ レｚ イ
∠ ∇ャや ラ
ｚ み͡プ∠ ぴ
(Verily Paradise will be his abode.) meaning, his final abode, his dest inat ion, and his place of
ret urn will be t he spacious Paradise. Then Allah says,
ろ
∠ ル∠ぺ ユ∠ Β͡プ - ゅ∠ヰ⇒∠シ∇ゲョ⊥ ラ
∠ ゅｚΑぺ∠ る͡ ハ
∠ ゅｚジャや リ
͡ハ
∠ マ
∠ ル∠ ヲ⊥ャほ∠∇ジΑ∠ ぴ
び べ∠ヰ⇒∠ヰわ∠ レ⊥ョ マ
∠ よあ ケ∠ ヴ∠ャま͡ - ゅ∠ワや∠ゲ∇ミク͡ リ͡ョ
(They ask you about t he Hour -- when will be it s appoint ed t ime What do you have t o ment ion
of it . To your Lord it is limit ed.) meaning, it s knowledge is not wit h you, nor wit h any creat ure.
Rat her t he knowledge of it is wit h Allah. He is t he One Who knows t he exact t ime of it s
occurrence.
る⇔ わ∠ ∇ピよ∠ Ι
ｚ ま͡ ∇ユム⊥ Β͡ゎ∇ほゎ∠ Ι
∠ チ
͡ ∇ケΙ
ｘ や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
ｚ ャや ヴ͡プ ∇ろヤ∠ボ⊥ を∠ ぴ
ギ∠ レ͡ハ ゅ∠ヰヨ⊥ ∇ヤハ
͡ ゅ∠ヨルｚ ま͡ ∇モホ⊥ ゅ∠ヰ∇レハ
∠ ヴ
ｘ ヘ͡ ェ
∠ マ
∠ ルｚほ∠ミ∠ ∠マ∠ルヲ⊥ヤ∠⇒∇ジ∠Α
び͡ヮヤｚャや
(Heavy is it s burden t hrough t he heavens and t he eart h. It shall not come upon you except all
of a sudden. They ask you as if you have a good knowledge of it . Say: "The knowledge t hereof is
wit h Allah.'') (7:187) Allah says here,
び べ∠ヰ⇒∠ヰわ∠ レ⊥ョ マ
∠ よあ ケ∠ ヴ∠ャま͡ぴ
(To your Lord it is limit ed.) Thus, when Jibril asked t he Messenger of Allah about t he t ime of
t he last Hour he said,
«モ͡もゅｚジャや リ
∠ ョ͡ ユ∠ ヤ∠∇ハほ∠よ͡ ゅ∠ヰ∇レハ
∠ メ
⊥ ヱ⊥ぽ∇ジヨ∠ ∇ャや ゅ∠ョ»
(The one quest ioned about it knows no more t han t he quest ioner.) Allah said,
び ゅ∠ヰ⇒∠ゼ∇ガΑ∠ リ∠ョ ケ⊥ グ͡ レ⊥ョ ろ
∠ ル∠ぺ べ∠ヨルｚ ま͡ぴ
(You are only a warner for t hose who fear it ,) meaning, ` I sent you t o warn mankind and
caut ion t hem t o beware of t he t orment and punishment of Allah. So whoever fears Allah, fears
st anding before Him, and His t hreat , t hen he will follow you, and t hus be successful and
vict orious. However, whoever denies you and opposes you, t hen he will only suffer loss and
failure.' Allah t hen says,
ゅ∠ヰ⇒∠エッ
⊥ ∇ヱぺ∠ る⇔ Βｚ ゼ
͡ハ
∠ Ι
ｚ ま͡ ∇やヲ⊥ん∠ら∇ヤ∠Α ∇ユャ∠ ゅ∠ヰル∠ ∇ヱゲ∠ Α∠ ュ∠ ∇ヲΑ∠ ∇ユヰ⊥ ルｚ ほ∠ミ∠ ぴ
び
(The Day t hey see it (it will be) as if t hey had not t arried (in t his world) except an (` Ashiyyah)
aft ernoon or it s (Duha) morning.) meaning, when t hey st and up from t heir graves t o go t o t he
place of Gat hering, t hey will feel t hat t he period of t he worldy life was short , it will seem t o
t hem t hat it was only t he aft ernoon of one day. Juwaybir report ed from Ad-Dahhak from Ibn
` Abbas:
ゅ∠ヰ⇒∠エッ
⊥ ∇ヱぺ∠ る⇔ Βｚ ゼ
͡ハ
∠ Ι
ｚ ま͡ ∇やヲ⊥ん∠ら∇ヤ∠Α ∇ユャ∠ ゅ∠ヰル∠ ∇ヱゲ∠ Α∠ ュ∠ ∇ヲΑ∠ ∇ユヰ⊥ ルｚ ほ∠ミ∠ ぴ
び
(The Day t hey see it (it will be) as if t hey had not t arried (in t his world) except an (` Ashiyyah)
aft ernoon or it s (Duha) morning.) "As for ` Ashiyyah, it is t he t ime bet ween noon unt il t he
set t ing of t he sun.
びゅ∠ヰ⇒∠エッ
⊥ ∇ヱぺ∠ぴ
(Or it s (Duha) morning) what is bet ween sunrise and midday (noon).'' Qat adah said, "This refers
t o t he t ime period of t he worldly life in t he eyes of t he people when t hey see t he Hereaft er.''
This is t he end of t he Tafsir of Surat An-Nazi` at . And t o Allah belongs all praise and t hanks.
The Tafsir of Surah ` Abasa
(Chapter - 80)
Which was revealed in Makkah
び ユ͡ Β͡ェゲｚ ャや リ
͡ ⇒∠ヨ∇ェゲｚ ャや ヮ͡ ヤｚャや ユ͡ ∇ジよ͡ ぴ
(In t he Name of Allah, t he Most Gracious, t he Most Merciful.
マ
∠ Α͡ケ∇ギΑ⊥ ゅ∠ョヱ∠ - ヴ∠ヨ∇ハΙ
ｘ や ロ⊥ ￢∠ べ∠ィ ラ∠ぺ - ヴｚャヲ∠ ゎ∠ ヱ∠ ザ
∠ ら∠ ハ
∠ぴ
リ
͡ ョ∠ ゅｚョぺ∠ - ン∠ゲ∇ミグあ ャや ヮ⊥ バ∠ ヘ∠ レ∠わプ∠ ゲ⊥ ミｚ グｚ ∠Α ∇ヱぺ∠ - ヴｚミゴｚ Α∠ ヮ⊥ ヤｚバ∠ ャ∠
ヴｚミゴｚ Α∠ Ι
ｚ ぺ∠ マ
∠ ∇Βヤ∠ハ
∠ ゅ∠ョヱ∠ - ンｚギダ
∠ ゎ∠ ヮ⊥ ャ∠ ろ
∠ ル∠ほプ∠ - ヴ∠レ∇ピわ∠ ∇シや
ろ
∠ ル∠ほプ∠ - ヴ∠ゼ∇ガΑ∠ ヲ∠ ワ⊥ ヱ∠ - ヴ∠バ∇ジΑ∠ ポ
∠ ￢∠ べ∠ィ リ∠ョ ゅｚョぺ∠ヱ∠ -
ヴ∠プ ロ⊥ ゲ∠ ミ∠ ク∠ ￢∠ べ∠セ リ∠ヨプ∠ り∀ ゲ∠ ミ͡ ∇グゎ∠ ゅ∠ヰルｚ ま͡ Κ
ｚ ミ∠ - ヴｚヰヤ∠ゎ∠ ヮ⊥ ∇レハ
∠
り∃ ゲ∠ ヘ∠ シ
∠ ン͡ギ∇Αほ∠よ͡ り∃ ゲ∠ ヰｚ ト
∠ ョぁ る∃ ハ
∠ ヲ⊥プ∇ゲョｚ る∃ ョ∠ ゲｚ ム∠ ョぁ ブ
∃ エ
⊥タ
⊥
び り∃ ケ∠ ゲ∠ よ∠ ュ∃ や∠ゲミ͡
(1. He frowned and t urned away.) (2. Because t here came t o him t he blind man.) (3. And how
can you know t hat he might become pure) (4. Or he might receive admonit ion, and t he
admonit ion might profit him) (5. As for him who t hinks himself self-sufficient ,) (6. To him you
at t end;) (7. What does it mat t er t o you if he will not become pure) (8. But as for him who
came t o you running,) (9. And is afraid.) (10. Of him you are neglect ful and divert your
at t ent ion t o anot her.) (11. Nay; indeed it is an admonit ion.) (12. So, whoever wills, let him pay
at t ent ion t o Him (it ).) (13. In Records held in honor,) (14. Exalt ed, purified.) (15. In t he hands
of ambassadors (Safarah),) (16. Honorable and obedient .)
The Prophet being reprimanded because He frowned at a Weak Man
More t han one of t he scholars of Tafsir ment ioned t hat one day t he Messenger of Allah was
addressing one of t he great leaders of t he Quraysh while hoping t hat he would accept Islam.
While he was speaking in direct conversat ion wit h him, Ibn Umm Makt um came t o him, and he
was of t hose who had accept ed Islam in it s earliest days. He (Ibn Umm Makt um) t hen began
asking t he Messenger of Allah about somet hing, urgent ly beseeching him. The Prophet hoped
t hat t he man would be guided, so he asked Ibn Umm Makt um t o wait for a moment so he could
complet e his conversat ion. He frowned in t he face of Ibn Umm Makt um and t urned away from
him in order t o face t he ot her man. Thus, Allah revealed,
マ
∠ Α͡ケ∇ギΑ⊥ ゅ∠ョヱ∠ - ヴ∠ヨ∇ハΙ
ｘ や ロ⊥ ￢∠ べ∠ィ ラ∠ぺ - ヴｚャヲ∠ ゎ∠ ヱ∠ ザ
∠ ら∠ ハ
∠ぴ
び ヴｚミゴｚ Α∠ ヮ⊥ ヤｚバ∠ ャ∠
(He frowned and t urned away. Because t here came t o him t he blind man. And how can you
know t hat he might become pure) meaning, he may at t ain purificat ion and cleanliness in his
soul.
び ン∠ゲ∇ミグあ ャや ヮ⊥ バ∠ ヘ∠ レ∠わプ∠ ゲ⊥ ミｚ グｚ ∠Α ∇ヱぺ∠ぴ
(Or he might receive admonit ion, and t he admonit ion might profit him) meaning, he may
receive admonit ion and abst ain from t he forbidden.
び ンｚギダ
∠ ゎ∠ ヮ⊥ ャ∠ ろ
∠ ル∠ほプ∠ - ヴ∠レ∇ピわ∠ ∇シや リ
͡ ョ∠ ゅｚョぺ∠ぴ
(As for him who t hinks himself self-sufficient . To him you at t end;) meaning, ` you face t he rich
person so t hat perhaps he may be guided.'
び ヴｚミゴｚ Α∠ Ι
ｚ ぺ∠ マ
∠ ∇Βヤ∠ハ
∠ ゅ∠ョヱ∠ ぴ
(What does it mat t er t o you if he will not become pure) meaning, ` you are not responsible for
him if he does not at t ain purificat ion.'
び ヴ∠ゼ∇ガΑ∠ ヲ∠ ワ⊥ ヱ∠ - ヴ∠バ∇ジΑ∠ ポ
∠ ￢∠ べ∠ィ リ∠ョ ゅｚョぺ∠ヱ∠ ぴ
(But as for him who came t o you running. And is afraid.) meaning, ` he is seeking you and he
comes t o you so t hat he may be guided by what you say t o him.'
び ヴｚヰヤ∠ゎ∠ ヮ⊥ ∇レハ
∠ ろ
∠ ル∠ほプ∠ ぴ
(Of him you are neglect ful and divert your at t ent ion t o anot her.) meaning, ` you are t oo busy.'
Here Allah commands His Messenger t o not single anyone out wit h t he warning. Rat her, he
should equal warn t he noble and t he weak, t he poor and t he rich, t he mast er and t he slave,
t he men and t he women, t he young and t he old. Then Allah will guide whomever He chooses t o
a pat h t hat is st raight . He has t he profound wisdom and t he decisive proof. Abu Ya` la and Ibn
Jarir bot h recorded from ` A'ishah t hat she said about ,
び ヴｚャヲ∠ ゎ∠ ヱ∠ ザ
∠ ら∠ ハ
∠ぴ
(He frowned and t urned away.) was revealed.'' At -Tirmirdhi recorded t his Hadit h but he did not
ment ion t hat it was narrat ed by ` A'ishah. I say it is report ed like t his in Al-Muwat t a' as well.
The Characteristics of the Qur'an
Allah says,
び り∀ ゲ∠ ミ͡ ∇グゎ∠ ゅ∠ヰルｚ ま͡ Κ
ｚ ミ∠ ぴ
(Nay; indeed it is an admonit ion.) meaning, t his Surah, or t his advice in conveying knowledge
equally among people, whet her t hey are of noble or low class. Qat adah and As-Suddi bot h said,
び り∀ ゲ∠ ミ͡ ∇グゎ∠ ゅ∠ヰルｚ ま͡ Κ
ｚ ミ∠ ぴ
(Nay; indeed it is an admonit ion.) "This means t he Qur'an.''
び ロ⊥ ゲ∠ ミ∠ ク∠ ￢∠ べ∠セ リ∠ヨ∠プぴ
(So, whoever wills, let him pay at t ent ion t o Him (it ).) meaning, so whoever wills, he
remembers Allah in all of his affairs. The pronoun could also be underst ood t o be referring t o
t he revelat ion since t he conversat ion is alluding t o it . Allah said:
び り∃ ゲ∠ ヰｚ ト
∠ ョぁ る∃ ハ
∠ ヲ⊥プ∇ゲョｚ - る∃ ョ∠ ゲｚ ム∠ ョぁ ブ
∃ エ
⊥タ
⊥ ヴ∠プぴ
(In Records held in honor, exalt ed, purified.) meaning, t his Surah or t his admonit ion. Bot h
meanings are connect ed t o each ot her. Act ually, all of t he Qur'an is in honored pages, meaning
respect ed and revered.
び∃るハ
∠ ヲ⊥プ∇ゲョｚ ぴ
(exalt ed) meaning, elevat ed in st at us.
び∃りゲ∠ ヰｚ ト
∠ ョぁ ぴ
(purified) meaning, from impurit y, addit ions and deficiency. Concerning Allah's st at ement ,
び り∃ ゲ∠ ヘ∠ シ
∠ ン͡ギ∇Αほ∠よ͡ ぴ
(In t he hands of ambassadors (Safarah),) Ibn ` Abbas, Muj ahid, Ad-Dahhak, and Ibn Zayd, all
said, "These are t he angels.'' Al-Bukhari said, "Safarah (ambassadors) refers t o t he angels. They
t ravel around rect ifying mat t ers bet ween t hemselves. The angels when t hey descend wit h t he
revelat ion of Allah, bringing it like t he ambassador who rect ifies mat t ers bet ween people.''
Allah said,
び り∃ ケ∠ ゲ∠ よ∠ ュ∃ や∠ゲミ͡ ぴ
(Honorable and obedient .) meaning, t hey are noble, handsome, and honorable in t heir
creat ion. Their charact er and t heir deeds are right eous, pure and perfect . Here it should be
not ed t hat it is necessary for one who carries t he Qur'an (i.e., t he angel) t o be following
right eousness and guidance. Imam Ahmad recorded from ` A'ishah t hat t he Messenger of Allah
said,
り͡ ゲ∠ ヘ∠ ジ
ｚ ャや ノ∠ ョ∠ ∩͡ヮよ͡ ∀ゲ͡ワゅ∠ョ ヲ∠ ワ⊥ ヱ∠ ラ
∠ へ∇ゲボ⊥ ∇ャや ぺ⊥ゲ∠ ∇ボΑ∠ ヵ͡グャｚや»
ヮ⊥ ャ∠ ∩ｘベゅ∠セ ヮ͡ ∇Βヤ∠ハ
∠ ヲ∠ ワ⊥ ヱ∠ ロ⊥ ぼ⊥ ゲ∠ ∇ボΑ∠ ヵ͡グャｚや∠ヱ ∩͡りケ∠ ゲ∠ ら∠ ∇ャや ュ͡ や∠ゲム͡ ∇ャや
«ラや∠ゲ∇ィぺ∠
(He who recit es t he Qur'an proficient ly, will be wit h t he noble, right eous, ambassador angels,
and t he one who recit es it wit h difficult y will receive t wo rewards.) This Hadit h was report ed
by t he group.
- ヮ⊥ ボ∠ ヤ∠カ
∠ ￢∃ ∇ヴセ
∠ ン
あ ぺ∠ ∇リョ͡ - ロ⊥ ゲ∠ ヘ∠ ∇ミぺ∠ べ∠ョ リ
⊥ ⇒∠ジル͡Ηや モ
∠ わ͡ ホ⊥ ぴ
ｚユを⊥ - ロ⊥ ゲ∠ ジ
ｚ Α∠ モ
∠ Β͡らジ
ｚ ャや ｚユを⊥ - ロ⊥ ケ∠ ギｚ ボ∠ プ∠ ヮ⊥ ボ∠ ヤ∠カ
∠ る∃ ヘ∠ ∇トルぁ リ͡ョ
ヂ
͡ ∇ボΑ∠ ゅｚヨャ∠ Κ
ｚ ミ∠ - ロ⊥ ゲ∠ ゼ
∠ ル∠ぺ ￢∠ べ∠セ や∠クま͡ ｚユを⊥ - ロ⊥ ゲ∠ ら∠ ∇ホほ∠プ∠ ヮ⊥ ゎ∠ ゅ∠ョぺ∠
ゅｚル∠ぺ - ヮ͡ ョ͡ ゅ∠バデ
∠ ヴ∠ャま͡ リ
⊥ ⇒∠ジル͡Ηや ゲ͡ ヌ
⊥ レ∠Β∇ヤプ∠ - ロ⊥ ゲ∠ ョ∠ ぺ∠ べ∠ョ
- ゅ⇔ボ∂ セ
∠ チ
∠ ∇ケΙ
ｘ や ゅ∠レ∇ボボ∠ セ
∠ ｚユを⊥ - ゅ⇔ら∂ タ
∠ ￢∠ べ∠ヨ∇ャや ゅ∠レ∇らら∠ タ
∠
Κ
⇔ ∇ガル∠ ヱ∠ ⇔ゅルヲ⊥わ∇Α∠コ∠ヱ - ゅ⇔ら∇ツホ∠ ヱ∠ ゅ⇔ら∠レハ
͡ ヱ∠ - ゅ⇔ら∂ ェ
∠ ゅ∠ヰΒ͡プ ゅ∠レ∇わら∠ ル∠ほプ∠
∇ユム⊥ ャｚ ゅ⇔バ⇒∠わョ∠ ゅ⇔よ∂ ぺ∠ヱ∠ る⇔ ヰ∠ ム͡ ⇒∠プヱ∠ - ゅ⇔ら∇ヤビ
⊥ ペ
∠ も͡ へ∠ギェ
∠ ヱ∠ び ∇ユム⊥ ヨ͡ ⇒∠バ∇ルΙ
６ ヱ∠
(17. Qut ila mankind! How ungrat eful he is!) (18. From what t hing did He creat e him) (19. From
a Nut fah He creat ed him and t hen set him in due proport ion.) (20. Then He made t he pat h easy
for him.) (21. Then He causes him t o die and put s him in his grave.) (22. Then when it is His
will, He will resurrect him.) (23. Nay, but has not done what He commanded him.) (24. Then
let man look at his food:) (25. We pour fort h wat er in abundance.) (26. And We split t he eart h
in cleft s.) (27. And We cause t herein Habb t o grow,) (28. And grapes and Qadb,) (29. And olives
and dat e palms,) (30. And Ghulb Hada'iq,) (31. And fruit s (Fakihah) and herbage (Abb).) (32. A
provision and benefit for you and your cat t le.)
The Refutation against Whoever denies Life after Death
Allah rebukes t hose who deny t he Resurrect ion and t he Final Gat hering.
び ロ⊥ ゲ∠ ヘ∠ ∇ミぺ∠ べ∠ョ リ
⊥ ⇒∠ジル͡Ηや モ
∠ わ͡ ホ⊥ ぴ
(Qut ila mankind!) Ad-Dahhak report ed from Ibn ` Abbas t hat he said,
び⊥リ⇒∠ジル͡Ηや モ
∠ わ͡ ホ⊥ ぴ
(Qut ila mankind!) "May man be cursed.'' Abu Malik also made a similar st at ement . He said, "This
refers t o t he rej ect ing t ype of man, due t o his abundant denial wit hout any support ing
argument . Rat her he denies simply because he t hinks it is farfet ched and because he lacks
knowledge of it .'' Ibn Jurayj said,
び⊥ロゲ∠ ヘ∠ ∇ミぺ∠ べ∠ョぴ
(How ungrat eful he is!) "This means none is worse in disbelief t han he is.'' Qat adah said,
び⊥ロゲ∠ ヘ∠ ∇ミぺ∠ べ∠ョぴ
(How ungrat eful he is!) "This means none is more cursed t han he is.'' Then Allah explains how
He creat ed him from somet hing despised and t hat He is able t o bring him back t o life j ust as He
creat ed him init ially. Allah says,
び ロ⊥ ケ∠ ギｚ ボ∠ プ∠ ヮ⊥ ボ∠ ヤ∠カ
∠ る∃ ヘ∠ ∇トルぁ リ͡ョ - ヮ⊥ ボ∠ ヤ∠カ
∠ ￢∃ ∇ヴセ
∠ ン
あ ぺ∠ ∇リョ͡ ぴ
(From what t hing did He creat e him From a Nut fah He creat ed him, and t hen set him in due
proport ion.) meaning, He decreed his life span, his sust enance, his deeds, and whet her he
would be miserable or happy.
び ロ⊥ ゲ∠ ジ
ｚ Α∠ モ
∠ Β͡らジ
ｚ ャや ｚユを⊥ ぴ
(Then He made t he pat h easy for him.) Al-` Awfi report ed from Ibn ` Abbas, "Then He made his
coming out of his mot her's belly easy for him.'' This was also said by ` Ikrimah, Ad-Dahhak, Abu
Salih, Qat adah, As-Suddi, and it was t he explanat ion preferred by Ibn Jarir. Muj ahid said, "This
is similar t o Allah's st at ement ,
び や⇔ケヲ⊥ヘミ∠ ゅｚョま͡ヱ∠ や⇔ゲ͡ミゅ∠セ ゅｚョま͡ モ
∠ Β͡らジ
ｚ ャや ヮ⊥ ⇒∠レ∇Αギ∠ ワ∠ ゅｚルま͡ぴ
(Verily, We guided him on t he pat h, he is eit her grat eful or ungrat eful.) (76:3) meaning, We
explained it t o him, clarified it , and made it easy for him t o act upon.'' Al-Hasan and Ibn Zayd
bot h said t he same. This is t he most correct view and Allah knows best . Concerning Allah's
st at ement ,
び ロ⊥ ゲ∠ ら∠ ∇ホほ∠プ∠ ヮ⊥ ゎ∠ ゅ∠ョぺ∠ ｚユを⊥ ぴ
(Then He causes him t o die and put s him in his grave.) Aft er creat ing man, Allah causes him t o
die and makes him t he inhabit ant of a grave. Allah said;
び ロ⊥ ゲ∠ ゼ
∠ ル∠ぺ ￢∠ べ∠セ や∠クま͡ ｚユを⊥ ぴ
(Then when it is His will, He will resurrect him.) meaning, He resurrect s him aft er his deat h
and t his is called Al-Ba` t h (resurrect ion) and An-Nushur (resuscit at ion).
ゲ∀ ゼ
∠ よ∠ ∇ユわ⊥ ル∠ぺ へ∠クま͡ ｚユを⊥ ゆ
∃ や∠ゲゎ⊥ リあョ ∇ユム⊥ ボ∠ ヤ∠カ
∠ ∇ラぺ∠ ヮ͡ わ͡ ⇒∠Αや∠￢ ∇リョ͡ ヱ∠ ぴ
びラ
∠ ヱ⊥ゲゼ
͡ わ∠ レ∠ゎ
(And among His signs is t his t hat He creat ed you from dust , and t hen behold, you are human
beings scat t ered.) (30:20)
ゅ∠ワヲ⊥ジ∇ム∠ル ｚユを⊥ ゅ∠ワゴ⊥ ゼ
͡ レ⊥ル ブ
∠ ∇Βミ∠ ュ͡ ゅ∠ヌバ͡ ャや ヴ∠ャま͡ ∇ゲヌ
⊥ ルや∠ヱぴ
びゅヨ⇔ ∇エャ∠
(And look at t he bones, how We bring t hem t oget her and clot he t hem wit h flesh.) (2:259) In
t he Two Sahihs it is narrat ed by way of Al-A` mash from Abu Salih, from Abu Hurayrah t hat t he
Prophet said,
∩∠ペヤ͡カ
⊥ ヮ⊥ ∇レョ͡ ∩͡ょル∠ グｚ ャや ょ
∠ ∇イハ
∠ ゅｚャま͡ ヴ∠ヤ∇ら∠Α ュ∠ キ∠ へ リ
͡ ∇よや ぁモミ⊥ »
«ょｚミゲ∠ Α⊥ ヮ͡ Β͡プヱ∠
(All of t he Sons of Adam (men) will decay except for t he bone of coccyx (t ailbone). From it he
(man) was creat ed and by it he will be reconst ruct ed.)'' Concerning Allah's st at ement ,
び ロ⊥ ゲ∠ ョ∠ ぺ∠ べ∠ョ ヂ
͡ ∇ボΑ∠ ゅｚヨャ∠ Κ
ｚ ミ∠ ぴ
(Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, ` Nay, t he
mat t er is not as t his disbelieving man says. He claims t hat he has fulfilled Allah's right upon him
regarding himself and his wealt h.
び⊥ロゲ∠ ョ∠ ぺ∠ べ∠ョ ヂ
͡ ∇ボΑ∠ ゅｚヨャ∠ぴ
(But he has not done what He commanded him.) Allah is saying t hat man has not fulfilled for
his Lord t he obligat ions t hat were imposed upon him.'' What seems apparent t o me of it s act ual
meaning -- and Allah knows best -- is t hat t he Ayah
び ロ⊥ ゲ∠ ゼ
∠ ル∠ぺ ￢∠ べ∠セ や∠クま͡ ｚユを⊥ ぴ
(Then when it is His will, He will resurrect him.) means, He will resurrect him.
び ロ⊥ ゲ∠ ョ∠ ぺ∠ べ∠ョ ヂ
͡ ∇ボΑ∠ ゅｚヨャ∠ Κ
ｚ ミ∠ ぴ
(Nay! But he has not done what He commanded him.) means, He has not done it (resurrect ed
t hem) as of yet , unt il t he t ime period has expired and t he ext ent of t he eart hly life of
humanit y is complet e, according t o t he lives of all whom Allah has writ t en it t o exist from t he
t ime t hey are brought int o exist ence int o t he world. Verily, Allah has decreed t he exist ence of
mankind, and it s durat ion, t herefore, when t hat is finished wit h Allah, He resurrect s t he
creat ures and repeat s t heir creat ion j ust as He init ially creat ed t hem.
The Growth of the Seed and Other Things is a Proof of Life after
Death
び ヮ͡ ョ͡ ゅ∠バデ
∠ ヴ∠ャま͡ リ
⊥ ⇒∠ジル͡Ηや ゲ͡ ヌ
⊥ レ∠Β∇ヤプ∠ ぴ
(Then let man look at his food) This is a call t o reflect upon Allah's favor. It also cont ains an
evidence in t he veget at ion's coming t o life from t he lifeless eart h, t hat t he bodies can be
brought t o life aft er being decayed bones and scat t ered dust .
び ゅ⇔ら∂ タ
∠ ￢∠ べ∠ヨ∇ャや ゅ∠レ∇らら∠ タ
∠ ゅｚルぺ∠ぴ
(We pour fort h wat er in abundance.) meaning, ` We sent it down from t he sky t o t he eart h.'
び ゅ⇔ボ∂ セ
∠ チ
∠ ∇ケΙ
ｘ や ゅ∠レ∇ボボ∠ セ
∠ ｚユを⊥ ぴ
(And We split t he eart h in cleft s.) meaning, ` We cause it (t he wat er) t o set t le in it (t he eart h),
and it ent ers int o it s boundaries, and mingles wit h t he part s of t he seeds t hat are left in t he
eart h. From t his t he seeds grow, rise up and appear on t he surface of t he eart h (in t he form of
veget at ion).'
び ゅ⇔ら∇ツホ∠ ヱ∠ ゅ⇔ら∠レハ
͡ ヱ∠ - ゅ⇔ら∂ ェ
∠ ゅ∠ヰΒ͡プ ゅ∠レ∇わら∠ ル∠ほプ∠ ぴ
(And We cause t herein Habb t o grow. And grapes and Qadb,) Al-Habb refers t o all t ypes of
seeds (or grains). Grapes are well-known. Al-Qadb are t he moist (green) herbal plant s t hat
animals graze on. It is also called Al-Qat . Ibn ` Abbas, Qat adah, Ad-Dahhak and As-Suddi, all
said t his. Al-Hasan Al-Basri said, "Al-Qadb is fodder.''
び⇔ゅルヲ⊥わ∇Αコ∠ ヱ∠ ぴ
(And olives) It is well-known, and it is a food j ust as it s j uice is a food. It is eat en for breakfast
and used as an oil.
び⇔Κ∇ガル∠ ヱ∠ ぴ
(And dat e palms,) It (i.e., it s fruit ) is eat en as Balah, Busr, Rut ab and Tamr, Niya' and Mat bukh,
all of which are variet ies of dat es t hat range from unripe, ripe and dried in t heir t ext ures. It s
j uice is also ext ract ed t o make pulpy fruit drinks and vinegar.
び ゅ⇔ら∇ヤビ
⊥ ペ
∠ も͡ へ∠ギェ
∠ ヱ∠ ぴ
(And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qat adah bot h said, "Ghulb are gardens of
dat e palms t hat are t hick and handsome.'' Ibn ` Abbas and Muj ahid bot h said, "It means
everyt hing t hat is gat hered and collect ed.'' Allah said,
び ゅ⇔よ∂ ぺ∠ヱ∠ る⇔ ヰ∠ ム͡ ⇒∠プヱ∠ ぴ
(And fruit s (Fakihah) and herbage (Abb).) Fakihah includes every t ype of fruit . Ibn ` Abbas said,
"Al-Fakihah is everyt hing t hat is eat en ripe, and Al-Abb is what t he eart h grows t hat is eat en by
grazing animals and not people.'' In one narrat ion report ed from him he said, "It is t he grass for
t he livest ock animals.'' Abu ` Ubayd Al-Qasim bin Sallam report ed from Ibrahim At -Taymi t hat
he said, "Abu Bakr As-Siddiq was asked about Allah's st at ement ,
び ゅ⇔よ∂ ぺ∠ヱ∠ る⇔ ヰ∠ ム͡ ⇒∠プヱ∠ ぴ
(And fruit s (Fakihah) and herbage (Abb).) and he said, ` What sky would shade me and what
eart h would carry me if I said about t he Book of Allah t hat which I did not have knowledge of.' ''
hIn reference t o what Ibn Jarir recorded from Anas, t hat he said, "Umar bin Al-Khat t ab recit ed
び ヴｚャヲ∠ ゎ∠ ヱ∠ ザ
∠ ら∠ ハ
∠ぴ
(He frowned and t urned away.) t hen when he reached t his Ayah
び ゅ⇔よ∂ ぺ∠ヱ∠ る⇔ ヰ∠ ム͡ ⇒∠プヱ∠ ぴ
(And fruit s (Fakihah) and herbage (Abb).) he said, ` We already know what Al-Fakihah is, but
what is Al-Abb' Then he said, ` By your life, O Ibn Al-Khat t ab, t his is somet hing over
burdensome (i.e., unnecessary t o ask about ).''' This report has an aut hent ic chain of narrat ion.
More t han one person has narrat ed it from Anas. The meaning of t he narrat ion is t hat ` Umar
want ed t o know how it looks, it s t ype and it s exact descript ion, because he (` Umar) and
everyone who reads t his Ayah knows t hat it is one of t he plant s t hat grows from t he eart h. This
is clear due t o t he Allah's saying,
⇔ゅルヲ⊥わ∇Α∠コ∠ヱ - ゅ⇔ら∇ツホ∠ ヱ∠ ゅ⇔ら∠レハ
͡ ヱ∠ - ゅ⇔ら∂ ェ
∠ ゅ∠ヰΒ͡プ ゅ∠レ∇わ∠らル∠ほ∠プぴ
び ゅ⇔よ∂ ぺ∠ヱ∠ る⇔ ヰ∠ ム͡ ⇒∠プヱ∠ - ゅ⇔ら∇ヤビ
⊥ ペ
∠ も͡ へ∠ギェ
∠ ヱ∠ - Κ
⇔ ∇ガル∠ ヱ∠
(And We cause t herein t he Habb t o grow. And grapes and Qadb, and olives and dat e palms. And
Ghulb Hada'iq. And fruit s (Fakihah) and herbage (Abb).) And t hen He says,
び ∇ユム⊥ ヨ͡ ⇒∠バ∇ルΙ
６ ヱ∠ ∇ユム⊥ ャｚ ゅ⇔バ⇒∠わョ∠ ぴ
(A provision and benefit for you and your cat t le.) meaning, a means of livelihood for you all
and your cat t le in t his life unt il t he (coming of) t he Day of Judgement .
ヮ͡ Β͡カぺ∠ ∇リョ͡ ￢⊥ ∇ゲヨ∠ ∇ャや ゲぁ ヘ͡ Α∠ ュ∠ ∇ヲΑ∠ - る⊥ ｚカべｚダャや れ
͡ ￢∠ べ∠ィ や∠クみ͡プ∠ ぴ
￢∃ ン͡ゲ∇ョや あモム⊥ ャ͡ - ͡ヮΒ͡レ∠よ∠ヱ ヮ⊥ わ͡ ら∠ エ
͡ ⇒∠タヱ∠ - ヮ͡ Β͡よぺ∠ヱ∠ ヮ͡ ョあ ぺ⊥ヱ∠ - り∀ ゲ∠ ヘ͡ ∇ジョぁ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ - ヮ͡ Β͡レ∇ピΑ⊥ ∀ラ∇ほ∠セ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ⊥ ∇レョあ
- ∀り∠ゲら∠ ビ
∠ ゅ∠ヰ∇Βヤ∠ハ
∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ヱ∠ - り∀ ゲ∠ ゼ
͡ ∇らわ∠ ∇ジョぁ る∀ ム∠ エ
͡ ⇒∠ッ
び り⊥ ゲ∠ イ
∠ ヘ∠ ∇ャや り⊥ ゲ∠ ヘ∠ ム∠ ∇ャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ - り∀ ゲ∠ わ∠ ホ∠ ゅ∠ヰボ⊥ ∠ワ∇ゲ∠ゎ
(33. Then when t here comes As-Sakhkhah) (34. That Day shall a man flee from his brot her.)
(35. And from his mot her and his fat her.) (36. And from his wife and his children.) (37. Every
man t hat Day will have enough t o make him careless of ot hers.) (38. Some faces t hat Day will
be bright ,) (39. Laughing, rej oicing at good news.) (40. And ot her faces t hat Day will be dust st ained.) (41. Darkness will cover t hem.) (42. Such will be t he disbelieving, t he wicked evil
doers.)
The Day of Judgement and the fleeing of the People from Their
Relatives during it
Ibn ` Abbas said, "As-Sakhkhah is one of t he names of t he Day of Judgement t hat Allah has
magnified and warned His servant s of.'' Ibn Jarir said, "Perhaps it is a name for t he blowing int o
Trumpet .'' Al-Baghawi said, "As-Sakhkhah means t he t hunderous shout of t he Day of Judgement .
It has been called t his because it will deafen t he ears. This means t hat it pierces t he hearing t o
such an ext ent t hat it almost deafens t he ears.''
- ヮ͡ Β͡よぺ∠ヱ∠ ヮ͡ ョあ ぺ⊥ヱ∠ - ヮ͡ Β͡カぺ∠ ∇リョ͡ ￢⊥ ∇ゲヨ∠ ∇ャや ゲぁ ヘ͡ Α∠ ュ∠ ∇ヲΑ∠ ぴ
び ヮ͡ Β͡レよ∠ ヱ∠ ヮ⊥ わ͡ ら∠ エ
͡ ⇒∠タヱ∠
(That Day shall a man flee from his brot her. And from his mot her and his fat her. And from his
wife and his children.) meaning, he will see t hem and t hen flee from t hem, and seek t o get
away from t hem because horror will be so great and t he mat t er will be so weight y. There is an
aut hent ic Hadit h relat ed concerning t he int ercession t hat st at es t hat every one of t he great
Messengers of firm resolve will be request ed t o int ercede wit h Allah on behalf of t he creat ion,
but each of t hem will say, "O myself! O myself ! Today I will not ask You (O Allah) concerning
anyone but myself.'' Even ` Isa bin Maryam will say, "I will not ask Him (Allah) concerning
anyone but myself t oday. I will not even ask Maryam, t he woman who gave birt h t o me.'' Thus,
Allah says,
- ヮ͡ Β͡よぺ∠ヱ∠ ヮ͡ ョあ ぺ⊥ヱ∠ - ヮ͡ Β͡カぺ∠ ∇リョ͡ ￢⊥ ∇ゲヨ∠ ∇ャや ゲぁ ヘ͡ Α∠ ュ∠ ∇ヲΑ∠ ぴ
び ヮ͡ Β͡レよ∠ ヱ∠ ヮ⊥ わ͡ ら∠ エ
͡ ⇒∠タヱ∠
(That Day shall a man flee from his brot her, and from his mot her and his fat her, and from his
wife and his children.) Qat adah said, "The most beloved and t hen t he next most beloved, and
t he closest of kin and t hen t he next closest of kin -- due t o t he t error of t hat Day.'' Allah said,
び ヮ͡ Β͡レ∇ピΑ⊥ ∀ラ∇ほ∠セ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ⊥ ∇レョあ ￢∃ ン͡ゲ∇ョや あモム⊥ ャ͡ぴ
(Every man t hat Day will have enough t o make him careless of ot hers.) meaning, he will be
preoccupied in his business and dist ract ed from t he affairs of ot hers. Ibn Abi Hat im recorded
from Ibn ` Abbas t hat t he Messenger of Allah said,
«ゅ⇔ャ∇ゲビ
⊥ り⇔ ゅ∠ゼョ⊥ り⇔ や∠ゲハ
⊥ り⇔ ゅヘ∠ ェ
⊥ ラ
∠ ヱ⊥ゲゼ
∠ ∇エゎ⊥ »
(You will all be gat hered barefoot , naked, walking and uncircumcised.) So his wife said, "O
Messenger of Allah! Will we look at or see each ot her's nakedness'' The Prophet replied,
ゅ∠ョ :メゅホ ヱぺ ヮ͡ Β͡レ∇ピΑ⊥ ∀ラ∇ほ∠セ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ⊥ ∇レョ͡ ￢∃ ン͡ゲ∇ョや あモム⊥ ャ͡»
«ゲ∠ヌレｚ ャや リ
͡ハ
∠ ヮ⊥ ヤ∠ピ∠ ∇セぺ∠
(Every man among t hem on t hat Day will have enough (worries) t o make him careless of ot hers)
-- or he said: (he will be t oo busy t o look.) Ibn ` Abbas narrat ed t hat t he Prophet said,
«ゅ⇔ャ∇ゲビ
⊥ り⇔ や∠ゲハ
⊥ り⇔ ゅ∠ヘェ
⊥ ラ
∠ ヱ⊥ゲゼ
∠ ∇エゎ⊥ »
(You will all be gat hered barefoot , naked and uncircumcised.) So a woman said, "Will we see or
look at each ot hers nakedness'' He replied,
«ヮΒ͡レ∇ピΑ⊥ ∀ラ∇ほ∠セ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ⊥ ∇レョ͡ ￢∃ ン͡ゲ∇ョや あモム⊥ ャ͡ ∩⊥るル∠ ゅ∠ヤプ⊥ ゅ∠Α»
(O so-and-so woman! Every man among t hem on t hat Day will have enough (worries) t o make
him careless of ot hers.) At -Tirmidhi said, "This Hadit h is Hasan Sahih.''
The Faces of the People of Paradise and the People of the Fire on
the Day of Judgement
Allah says;
び り∀ ゲ∠ ゼ
͡ ∇らわ∠ ∇ジョぁ る∀ ム∠ エ
͡ ⇒∠ッ - り∀ ゲ∠ ヘ͡ ∇ジョぁ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ぴ
(Some faces t hat Day will be bright (Musfirah), laughing, rej oicing at good news.) meaning, t he
people will be divided int o t wo part ies. There will be faces t hat are Musfirah, which means
bright .
び り∀ ゲ∠ ゼ
͡ ∇らわ∠ ∇ジョぁ る∀ ム∠ エ
͡ ⇒∠ッぴ
(Laughing, rej oicing at good news.) meaning, happy and pleased due t o t he j oy t hat will be in
t heir heart s. The good news will be apparent on t heir faces. These will be t he people of
Paradise.
び り∀ ゲ∠ わ∠ ホ∠ ゅ∠ヰボ⊥ ワ∠ ∇ゲゎ∠ - り∀ ゲ∠ ら∠ ビ
∠ ゅ∠ヰ∇Βヤ∠ハ
∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ヱ∠ ぴ
(And ot her faces t hat Day will be dust -st ained. Darkness (Qat arah) will cover t hem.) meaning,
t hey will be overcome and covered wit h Qat arah, which is darkness. Ibn ` Abbas said,
び り∀ ゲ∠ わ∠ ホ∠ ゅ∠ヰボ⊥ ワ∠ ∇ゲゎ∠ ぴ
(Darkness (Qat arah) will cover t hem.) "This means t hat t hey (t he faces) will be overcome wit h
darkness.'' Allah said,
び り⊥ ゲ∠ イ
∠ ヘ∠ ∇ャや り⊥ ゲ∠ ヘ∠ ム∠ ∇ャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
(Such will be t he disbelieving, t he wicked evildoers.) meaning, t hey are disbelievers in t heir
heart s, evildoers in t heir act ions. This is as Allah says,
び⇔やケゅｚヘミ∠ や⇔ゲ͡ィゅ∠プ Ι
ｚ ま͡ ∇やヱ⊥ギヤ͡Α∠ Ι
∠ ヱ∠ ぴ
(And t hey will beget none but wicked disbelievers.) (71:27) This is t he end of t he Tafsir of
Surat ` Abasa, and t o Allah all praise and t hanks are due.
The Tafsir of Surat At-Takwir
(Chapter - 81)
Which was revealed in Makkah
What has been narrated about This Surah
Imam Ahmad recorded from Ibn ` Umar t hat t he Messenger of Allah said,
ヵ
⊥ ∇ぺケ∠ ヮ⊥ ルｚ ほ∠ミ∠ る͡ ョ∠ ゅ∠Βボ͡ ∇ャや ュ͡ ∇ヲΑ∠ ヴャ͡ま ゲ∠ ヌ
⊥ ∇レΑ∠ ∇ラぺ∠ ロ⊥ ｚゲシ
∠ ∇リョ∠ »
:∇ぺゲ∠ ∇ボΒ∠ ∇ヤプ∠ リ
∃ ∇Βハ
∠
び ∇れケ∠ ヲあ ミ⊥ ザ
⊥ ∇ヨｚゼャや や∠クま͡ぴ
ヱ
び ∇れゲ∠ ト
∠ ヘ∠ ルや ￢⊥ べ∠ヨジ
ｚ ャや や∠クま͡ぴ
ヱ
«び ∇ろボｚ ゼ
∠ ルや ￢⊥ べ∠ヨジ
ｚ ャや や∠クま͡ぴ
(Whoever wishes t o look at t he Day of Judgement as if he is seeing it wit h his own eyes, t hen
let him read, (When t he sun is wound round.) (81:1) (and; (When t he heaven is cleft asunder.)
(82:1) (and; (When t he heaven is split asunder.) (84:1)) Likewise, At -Tirmidhi has also recorded
t his Hadit h.
び ユ͡ Β͡ェゲｚ ャや リ
͡ ⇒∠ヨ∇ェゲｚ ャや ヮ͡ ヤｚャや ユ͡ ∇ジよ͡ ぴ
In t he Name of Allah, t he Most Gracious, t he Most Merciful.
- ∇れケ∠ ギ∠ ム∠ ルや ュ⊥ ヲ⊥イレぁ ャや や∠ク͡ま∠ヱ - ∇れケ∠ ヲあ ミ⊥ ザ
⊥ ∇ヨｚゼャや や∠クま͡ぴ
や∠ク͡ま∠ヱ - ∇ろヤ∠ト
あハ
⊥ ケ⊥ ゅ∠ゼバ͡ ∇ャや や∠ク͡ま∠ヱ - ∇れゲ∠ Βあ シ
⊥ メ
⊥ ゅ∠らイ
͡ ∇ャや や∠クま͡ヱ∠
や∠クま͡ヱ∠ - ∇れゲ∠ イ
あシ
⊥ ケ⊥ ゅ∠エら͡ ∇ャや や∠ク͡ま∠ヱ - ∇れゲ∠ ゼ
͡ェ
⊥ ス
⊥ ヲ⊥ェヲ⊥ ∇ャや
ン
あ ほ∠よ͡ - ∇ろヤ∠ゃ͡ シ
⊥ り⊥ キ∠ ヱ⊥￢∇ヲヨ∠ ∇ャや や∠クま͡ヱ∠ - ∇ろィ
∠ ヱあ コ⊥ サ
⊥ ヲ⊥ヘレぁ ャや
￢⊥ べ∠ヨジ
ｚ ャや や∠クま͡ヱ∠ - ∇れゲ∠ ゼ
͡ ル⊥ ブ
⊥ エ
⊥ ぁダャや や∠クま͡ヱ∠ - ∇ろヤ∠わ͡ ホ⊥ ょ
∃ ル∠ク
る⊥ ｚレイ
∠ ∇ャや や∠クま͡ヱ∠ - ∇れゲ∠ バあ シ
⊥ ユ⊥ Β͡エイ
∠ ∇ャや や∠クま͡ヱ∠ - ∇ろト
∠ゼ
͡ ミ⊥
び ∇れゲ∠ ツ
∠ ∇ェぺ∠ べｚョ ∀ザ∇ヘ∠ル ∇ろヨ∠ ヤ͡ハ
∠ - ∇ろヘ∠ ャ͡∇コぺ⊥
(1.When t he sun is Kuwwirat .) (2. And when t he st ars Inkadarat .) (3. And when t he mount ains
are made t o pass away;) (4. And when t he pregnant she-camels are neglect ed;) (5. And when
t he wild beast s are gat hered t oget her.) (6. And when t he seas become as blazing fire.) (7. And
when t he souls are j oined wit h t heir mat es.) (8. And when t he female infant (Al-Maw'udah)
buried alive is quest ioned (Su'ilat ):) (9. For what sin was she killed) (10. And when t he pages
are laid open.) (11. And when t he heaven is Kushit at ;) (12. And when Hell is Su` irat .) (13. And
when Paradise is brought near.) (14. Every person will know what he has brought .)
What will happen on the Day of Judgement, and that is the rolling
up of the Sun
Ali bin Abi Talhah report ed from Ibn ` Abbas:
び ∇れケ∠ ヲあ ミ⊥ ザ
⊥ ∇ヨｚゼャや や∠クま͡ぴ
(When t he sun is Kuwwirat .) "This means it will be darkened.'' Al-` Awfi report ed from Ibn
` Abbas; "It will go away.'' Qat adah said, "It s light will go away.'' Sa` id bin Jubayr said,
"Kuwwirat means it will sink in.'' Abu Salih said, "Kuwwirat means it will be t hrown down.'' At Takwir means t o gat her one part of somet hing wit h anot her part of it (i.e., folding). From it
comes t he folding of t he t urban (` Imamah) and t he folding of clot hes t oget her. Thus, t he
meaning of Allah's st at ement ,
び∇れ∠ケヲあ ミ⊥ ぴ
(Kuwwirat ) is t hat part of it will be folded up int o anot her part of it . Then it will be rolled up
and t hrown away. When t his is done t o it , it s light will go away. Al-Bukhari recorded from Abu
Hurayrah t hat t he Prophet said,
«る∠ョゅ∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ラ
͡ や∠ケヲｚ ム∠ Α⊥ ゲ⊥ ヨ∠ ボ∠ ∇ャや∠ヱ ザ
⊥ ∇ヨｚゼャや»
(The sun and t he moon will be rolled up on t he Day of Judgement .) Al-Bukhari was alone in
recording t his Hadit h and t his is his wording of it .
Dispersing the Stars
び ∇れケ∠ ギ∠ ム∠ ルや ュ⊥ ヲ⊥イレぁ ャや や∠クま͡ヱ∠ ぴ
(And when t he st ars Inkadarat .) meaning, when t hey are scat t ered. This is as Allah says,
び ∇れゲ∠ ん∠ わ∠ ルや ょ
⊥ ミ͡ や∠ヲム∠ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he st ars have fallen and scat t ered.) (82:2) The basis of t he word Inkidar is Insibab,
which means t o be poured out . Ar-Rabi` bin Anas report ed from Abu Al-` Aliyah, who report ed
from Ubayy bin Ka` b t hat he said, "Six signs will t ake place before t he Day of Judgement . The
people will be in t heir market places when t he sun's light will go away. When t hey are in t hat
sit uat ion, t he st ars will be scat t ered. When t hey are in t hat sit uat ion, t he mount ains will fall
down upon t he face of t he eart h, and t he eart h will move, quake and be in a st at e of mixed up
confusion. So t he Jinns will t hen flee in fright t o t he humans and t he humans will flee t o t he
Jinns. The domest ic beast s, birds and wild animals will mix t oget her, and t hey will surge
t oget her in a wave (of chaos).
び ∇れゲ∠ ゼ
͡ェ
⊥ ス
⊥ ヲ⊥ェヲ⊥ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he wild beast s are gat hered t oget her.) This means t hey will be mixed.
び ∇ろヤ∠ト
あハ
⊥ ケ⊥ ゅゼ
∠ バ͡ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he pregnant she camels are neglect ed;) This means t heir owners will neglect t hem.
び ∇れゲ∠ イ
あシ
⊥ ケ⊥ ゅ∠エら͡ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he seas become as blazing fire)'' Then he (Ubayy) went on t o say, "The Jinns will
say, ` We come t o you wit h news.' So t hey will all go t o t he sea, and it will be a blazing fire.
While t hey are in t hat st at e, t he eart h will be split wit h one huge crack t hat will ext end from
t he lowest , sevent h eart h t o t he highest , sevent h heaven. So while t hey are in t hat st at e, a
wind will come t hat will kill all of t hem.'' Ibn Jarir recorded t his narrat ion wit h t his wording.
Moving of the Mountains, abandoning of the Pregnant She-Camels,
and the gathering of the Wild Beasts
Concerning Allah's st at ement ,
び ∇れゲ∠ Βあ シ
⊥ メ
⊥ ゅ∠らイ
͡ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he mount ains are made t o pass away;) meaning, t hey will not remain in t heir
places and t hey will be dest royed. Then t he eart h will be left as a flat , level plain. Then Allah
says,
び ∇ろヤ∠ト
あハ
⊥ ケ⊥ ゅ∠ゼバ͡ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he pregnant she-camels (` Ishar) are neglect ed (` Ut t ilat );) ` Ikrimah and Muj ahid
said, "` Ishar are (pregnant she-) camels.'' Muj ahid said, "` Ut t ilat means abandoned and left .''
Ubayy bin Ka` b and Ad-Dahhak bot h said, "Their owners will neglect t hem.'' Ar-Rabi` bin
Khut haym said, "They will not be milked or t ied up. Their mast ers will leave t hem abandoned.''
Ad-Dahhak said, "They will be left wit h no one t o t end t o t hem.'' And t he meaning of all of
t hese st at ement s is similar. What is int ended is t hat t he ` Ishar is a t ype of camel. It is act ually
t he best t ype of camel, and part icularly t he pregnant females of t hem when t hey have reached
t he t ent h mont h of t heir pregnancies. One of t hem is singularly referred t o as ` Ushara', and she
keeps t hat name unt il she gives birt h. So t he people will be t oo busy t o t end t o her, t ake care
of her or benefit from her, aft er she used t o be t he most import ant t hing t o t hem. This will be
due t o what will suddenly overt ake t hem of t he great , t errifying and horrible sit uat ion. This is
t he mat t er of t he Day of Judgement , t he coming t oget her of it s causes, and t he occurrence of
t hose t hings t hat will happen before it .
び ∇れゲ∠ ゼ
͡ェ
⊥ ス
⊥ ヲ⊥ェヲ⊥ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he wild beast s are gat hered t oget her.) meaning, gat hered. This is as Allah says,
ゲ⊥ Β͡トΑ∠ ゲ∃ も͡ ゅ∠デ Ι
∠ ヱ∠ チ
͡ ∇ケΙ
ｘ や ヴ͡プ る∃ よｚ へ∠キ リ͡ョ ゅ∠ョヱ∠ ぴ
リ͡ョ ょ
͡ ⇒∠わム͡ ャや ヴ͡プ ゅ∠レ∇デゲｚ プ∠ ゅｚョ ∇ユム⊥ ヤ⊥⇒∠ん∇ョぺ∠ ∀ユ∠ョぺ⊥ Ι
ｚ ま͡ ヮ͡ ∇Βェ
∠ ゅ∠レイ
∠ よ͡
びラ
∠ ヱ⊥ゲゼ
∠ ∇エΑ⊥ ∇ユヰ͡ よあ ケ∠ ヴ∠ャま͡ ｚユを⊥ ￢∃ ∇ヴセ
∠
(There is not a moving creat ure on eart h, nor a bird t hat flies wit h it s t wo wings, but are
communit ies like you. We have neglect ed not hing in t he Book, t hen unt o t heir Lord t hey shall
be gat hered.) (6:38) Ibn ` Abbas said, "Everyt hing will be gat hered, even t he flies.'' This
st at ement was recorded by Ibn Abi Hat im. Allah also says,
び⇔り∠ケヲ⊥ゼ∇エ∠ョ ゲ∠ ∇Βト
ｚ ャや∠ヱぴ
(And (so did) t he birds assembled.) ぴ38:19び meaning, gat hered.
The Blazing of the Seas
Allah says,
び ∇れゲ∠ イ
あシ
⊥ ケ⊥ ゅ∠エら͡ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he seas become as blazing fire.) Ibn Jarir recorded from Sa` id bin Al-Musayyib t hat
` Ali said t o a Jewish man, "Where is t he Hell'' The man said, "The sea.'' ` Ali t hen said, "I t hink
he is t rut hful, as Allah says
び ケ͡ ヲ⊥イ∇ジヨ∠ ∇ャや ゲ͡ ∇エら∠ ∇ャや∠ヱぴ
(And by t he seas kindled (Masj ur).) (52:6) and;
び ∇れゲ∠ イ
あシ
⊥ ケ⊥ ゅ∠エら͡ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he seas become as blazing fire.)'' This has already been discussed previously wit h
t he explanat ion of Allah's st at ement ,
び ケ͡ ヲ⊥イ∇ジヨ∠ ∇ャや ゲ͡ ∇エら∠ ∇ャや∠ヱぴ
(And by t he seas kindled (Masj ur).) (52:6)
Joining the Souls
Concerning Allah's st at ement ,
び ∇ろィ
∠ ヱあ コ⊥ サ
⊥ ヲ⊥ヘレぁ ャや や∠クま͡ヱ∠ ぴ
(And when t he souls are j oined wit h t heir mat es.) meaning, every t ype (of soul) will be
gat hered wit h it s peer (or mat e). This is as Allah says,
び∇ユヰ⊥ ィ
∠ ヱ∠ ∇コぺ∠ヱ∠ ∇やヲ⊥ヨヤ∠ニ
∠ リ
∠ Α͡グャｚや ∇やヱ⊥ゲゼ
⊥ ∇ェやぴ
(It will be said t o t he angels): "Assemble t hose who did wrong, t oget her wit h t heir companions
(from t he devils).) (37:22) Ibn Abi Hat im recorded from An-Nu` man bin Bashir t hat t he
Messenger of Allah said,
び ∇ろィ
∠ ヱあ コ⊥ サ
⊥ ヲ⊥ヘレぁ ャや や∠クま͡ヱ∠ ぴ
￢⊥ ゅ∠よゲ∠ ツ
ぁ ャや: ぁモミ⊥ モ
∃ィ
⊥ ケ∠ ノ∠ ョ∠ あモミ⊥ ュ∃ ∇ヲホ∠ やヲ⊥ルゅ∠ミ ヨ∠ ∇バΑ∠ ラ
∠ ヲ⊥ヤ ヮ⊥ ヤ∠ヨ∠ ハ
∠ マ
∠ ャ͡ク∠ ヱ∠ ラ
ｚ ほ∠よ͡ ぶ
∠ や ゴｚ ハ
∠ モ
ｚィ
∠ ヱ∠ メ
⊥ ヲ⊥ボΑ∠ :
べ∠ョ る͡ レ∠ ヨ∠ ∇Βヨ∠ ∇ャや ょ
⊥ ⇒∠エ∇タほ∠プ∠ - る⇔ ん∠ ⇒∠ヤを∠ ゅ⇔ィや∠ヱ∇コぺ∠ ∇ユわ⊥ レ⊥ミヱ∠ ぴ
べ∠ョ る͡ ヨ∠ ⇒∠∇ゼヨ∠ ∇ャや ょ
⊥ ⇒∠エ∇タぺ∠ヱ∠ - る͡ レ∠ ヨ∠ ∇Βヨ∠ ∇ャや ょ
⊥ ⇒∠エ∇タぺ∠
びラ
∠ ヲ⊥ボら͡ ⇒ｚジャや ラ
∠ ヲ⊥ボら͡ ⇒ｚジャや∠ヱ - る͡ ヨ∠ ⇒∠∇ゼヨ∠ ∇ャや ょ
⊥ ⇒∠エ∇タぺ∠
«￢ゅよ∠ ゲ∠ ツ
ぁ ャや ユ⊥ ワ⊥
((And When t he souls are j oined wit h t heir mat es.)( Those who are alike. Every man will be
wit h every group of people who performed t he same deeds t hat he did. (This is because Allah
says, (And you (all) will be in t hree groups. So t hose on t he Right Hand - how (fort unat e) will be
t hose on Right Hand! And t hose on t he Left Hand - how (unfort unat e) will be t hose on t he Left
Hand!) (56: 7-10) (They are t hose who are alike.)
Questioning the Female Infant Who was buried Alive
Allah says,
び ∇ろヤ∠わ͡ ホ⊥ ょ
∃ ル∠ク ン
あ ほ∠よ͡ - ∇ろヤ∠ゃ͡ シ
⊥ り⊥ キ∠ ヱ⊥￢∇ヲヨ∠ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he female infant (Al-Maw'udah) buried alive is quest ioned: For what sin was she
killed) The maj orit y have recit ed it as Su'ilat (she is quest ioned), as it is here. Al-Maw'udah is
t he female infant t hat t he people of t he pre-Islamic t ime of ignorance would bury in t he dirt
due t o t heir hat red of girls. Therefore, on t he Day of Judgement , t he female infant will be
asked what sin she commit t ed t hat caused here t o be murdered. This will be a means of
fright ening her murderer. For verily, if t he one who was wronged is quest ioned, what does t he
wrongdoer (t he one who is guilt y of t he oppression) t hink t hen ` Ali bin Abi Talhah report ed
t hat Ibn ` Abbas said,
び ∇ろヤ∠ゃ͡ シ
⊥ り⊥ キ∠ ヱ⊥￢∇ヲヨ∠ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he female infant (Al-Maw'udah) buried alive Su'ilat :) "This means t hat she will ask.''
Abu Ad-Duha made a similar st at ement when he said, "She will ask, meaning she will demand
rest it ut ion for her blood.'' The same has been report ed from As-Suddi and Qat adah. Hadit hs
have been report ed concerning t he Maw'udah. Imam Ahmad recorded from ` A'ishah, who
report ed from Judamah bint Wahb, t he sist er of ` Ukkashah, t hat she said, "I was in t he
presence of t he Messenger of Allah when he was wit h some people, and he said,
ヶ͡プ れ
⊥ ∇ゲヌ
∠ レ∠ プ∠ る͡ ヤ∠Β͡ピ∇ャや リ
͡ハ
∠ ヴ∠ヰ∇ルぺ∠ ∇ラぺ∠ ろ
⊥ ∇ヨヨ∠ ワ∠ ∇ギボ∠ ャ∠»
ゅ∠ャヱ∠ ∩∇ユワ⊥ キ∠ ゅ∠ャ∇ヱぺ∠ ラ
∠ ヲ⊥ヤΒ͡ピΑ⊥ ∇ユワ⊥ や∠クみ͡プ∠ ∩∠サケ͡ ゅ∠プヱ∠ ュ͡ ヱぁゲャや
«ゅ⇔ゃ∇Βセ
∠ マ
∠ ャ͡ク ∇ユワ⊥ キ∠ ゅ∠ャ∇ヱぺ∠ ぁゲツ
⊥ Α∠
(I was about t o prohibit sexual relat ions wit h breast feeding women, but t hen I saw t hat t he
Romans and t he Persians have sexual relat ions wit h t heir women who breast feed t heir children
and it does not harm t he children at all.) Then t hey asked him about int errupt ion of sexual
int ercourse t o prevent t he male discharge from ent ering t he womb of t he woman, and he said,
«ろ∠ヤゃ͡ シ
⊥ り⊥ キ∠ ヱ⊥￢∇ヲヨ∠ ∇ャや ヲ∠ ワ⊥ ヱ∠ ∩ぁヶヘ͡ ガ
∠ ∇ャや キ⊥ ∇ぺヲ∠ ∇ャや マ
∠ ャ͡ク»
(That is t he minor infant icide and it is t he female infant buried alive (Maw'udah) t hat will be
quest ioned.)'' Muslim, Ibn Maj ah, Abu Dawud, At -Tirmidhi and An-Nasa'i, all recorded t his
Hadit h as well.
The Atonement for burying Infant Girls Alive
Abdur-Razzaq said t hat Isra'il informed t hem from Simak bin Harb, from An-Nu` man bin Bashir,
who report ed from ` Umar bin Al-Khat t ab t hat he said concerning Allah's st at ement ,
び ∇ろヤ∠ゃ͡ シ
⊥ り⊥ キ∠ ヱ⊥￢∇ヲヨ∠ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he female infant buried alive is quest ioned.) "Qays bin ` Asim came t o t he
Messenger of Allah and said, ` O Messenger of Allah! Verily, I buried some daught ers of mine
alive in t he period of pre-Islamic ignorance.' The Messenger of Allah said,
«る∠らホ∠ ケ∠ ｚリヰ⊥ ∇レョ͡ り∃ ギ∠ ェ
͡ や∠ヱ あモミ⊥ ∇リハ
∠ ∇ペわ͡ ∇ハぺ∠»
(Free a slave for each one of t hem.) Then Qays said, ` O Messenger of Allah! Verily, I am an
owner of camels.' The Prophet said,
«る∠ルギ∠ よ∠ ｚリヰ⊥ ∇レョ͡ り∃ ギ∠ ェ
͡ や∠ヱ あモミ⊥ ∇リハ
∠ ∇ゲエ
∠ ∇ルゅ∠プ»
(Then sacrifice a camel for each one of t hem.)''
The Distribution of the Pages
Allah says,
び ∇れゲ∠ ゼ
͡ ル⊥ ブ
⊥ エ
⊥ ぁダャや や∠クま͡ヱ∠ ぴ
(And when t he pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in
his right hand or in his left hand.'' Qat adah said, "O Son of Adam ! It (your paper) is writ t en in,
t hen it is rolled up, t hen it will be dist ribut ed t o you on t he Day of Judgement . So let each man
look at what he himself dict at ed t o be writ t en in his paper
Removing the Heavens, kindling Hellfire, and Paradise being
brought near
Allah says,
び ∇ろト
∠ゼ
͡ ミ⊥ ￢⊥ べ∠ヨジ
ｚ ャや や∠クま͡ヱ∠ ぴ
(And when t he heaven is Kushit at ;) Muj ahid said, "It drawns away.'' As-Suddi said, "St ripped
off.'' Concerning Allah's st at ement ,
び ∇れゲ∠ バあ シ
⊥ ユ⊥ Β͡エイ
∠ ∇ャや や∠クま͡ヱ∠ ぴ
(And when Hell is Su` irat .) As-Suddi said, "It is heat ed.'' In reference t o Allah's st at ement ,
び ∇ろヘ∠ ャ͡∇コぺ⊥ る⊥ ｚレイ
∠ ∇ャや や∠クま͡ヱ∠ ぴ
(And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qat adah, and Ar-Rabi` bin
Khut haym, all said, "This means it will be brought near t o it s inhabit ant s.''
Everyone will know what He has brought on the Day of Judgement
Concerning
Allah's st at ement ,
び ∇れゲ∠ ツ
∠ ∇ェぺ∠ べｚョ ∀ザ∇ヘ∠ル ∇ろヨ∠ ヤ͡ハ
∠ぴ
(Every person will know what he has brought .) This is t he conclusive response of t he previous
st at ement s, meaning at t he t ime t hese mat t ers occur, every soul will know what it has done,
and t hat will be brought fort h for it , as Allah says,
や⇔ゲツ
∠ ∇エョぁ ゲ∃ ∇Βカ
∠ ∇リョ͡ ∇ろヤ∠ヨ͡ ハ
∠ ゅｚョ ザ
∃ ∇ヘル∠ ぁモミ⊥ ギ⊥ イ
͡ ゎ∠ ュ∠ ∇ヲΑ∠ ぴ
や∠ギョ∠ ぺ∠ ヮ⊥ レ∠ ∇Βよ∠ ヱ∠ ゅ∠ヰレ∠ ∇Βよ∠ ラ
ｚ ぺ∠ ∇ヲャ∠ キぁ ヲ∠ ゎ∠ ￢∃ ヲ⊥シ リ͡ョ ∇ろヤ∠ヨ͡ ハ
∠ ゅ∠ョヱ∠
びや⇔ギΒ͡バよ∠
(On t he Day when every person will be confront ed wit h all t he good he has done, and all t he
evil he has done, he will wish t hat t here were a great dist ance bet ween him and his evil.)
(3:30) Allah also says,
び ゲ∠ カ
ｚ ぺ∠ヱ∠ ュ∠ ギｚ ホ∠ ゅ∠ヨよ͡ グ͡ ゃ͡ ョ∠ ∇ヲΑ∠ リ
⊥ ⇒∠ジル͡Ηや ほ⊥ｚらレ∠ Α⊥ ぴ
(On t hat Day man will be informed of what he sent forward, and what he left behind.) (75:13)
や∠クま͡ モ
͡ ∇Βャｚや∠ヱ - ザ
͡ レｚ ム⊥ ∇ャや ケ͡ や∠ヲイ
∠ ∇ャや - ザ
͡ レｚ ガ
⊥ ∇ャゅ͡よ ユ⊥ ジ
͡ ∇ホぺ⊥ Κ
∠ プ∠ ぴ
メ
∃ ヲ⊥シケ∠ メ
⊥ ∇ヲボ∠ ャ∠ ヮ⊥ ｚルま͡ ザ
∠ ヘｚ レ∠ ゎ∠ や∠クま͡ ウ
͡ ∇らダ
ぁ ャや∠ヱ - ザ
∠ バ∠ ∇ジハ
∠
ユｚ を∠ ノ∃ ⇒∠トョぁ リ
∃ Β͡ムョ∠ ス
͡ ∇ゲバ∠ ∇ャや ンク͡ ギ∠ レ͡ハ り∃ ヲｚ ホ⊥ ン͡ク ユ∃ Α͡ゲミ∠
ペ
͡ プ⊥ Ι
ｙ ゅ͡よ ロ⊥ や∠￢ケ∠ ∇ギボ∠ ャ∠ヱ∠ ラ
∃ ヲ⊥レ∇イヨ∠ よ͡ ∇ユム⊥ ら⊥ エ
͡ ⇒∠タ ゅ∠ョヱ∠ リ
∃ Β͡ョぺ∠
メ
͡ ∇ヲボ∠ よ͡ ヲ∠ ワ⊥ ゅ∠ョヱ∠ リ
∃ Β͡レツ
∠ よ͡ ょ
͡ ∇Βピ∠ ∇ャや ヴ∠ヤハ
∠ ヲ∠ ワ⊥ ゅ∠ョヱ∠ ͡リΒ͡らヨ⊥ ∇ャや
∀ゲ∇ミ͡ク Ι
ｚ ま͡ ヲ∠ ワ⊥ ∇ラま͡ ラ
∠ ヲ⊥らワ∠ ∇グゎ∠ リ
∠ ∇Αほ∠プ ユ∃ Β͡ィケｚ リ
∃ ⇒∠ト∇Βセ
∠
ラ
∠ ヱ⊥￢べ∠ゼゎ∠ ゅ∠ョヱ∠ ユ∠ Β͡ボわ∠ ∇ジΑ∠ ラ∠ぺ ∇ユム⊥ レ͡ョ ￢∠ べ∠セ リ∠ヨャ͡ リ
∠ Β͡ヨヤ∠⇒∠バ∇ヤャあ
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ
ぁ ケ∠ ヮ⊥ ヤｚャや ￢∠ べ∠ゼΑ∠ ラ∠ぺ Ι
ｚ ま͡
(15. But nay! I swear by Al-Khunnas.) (16. Al-Jawar Al-Kunnas.) (17. And by t he night when it
` As` as.) (18. And by t he day when it Tanaffas.) (19. Verily, t his is t he Word a most honorable
messenger.) (20. Dhi Quwwah, wit h t he Lord of t he Throne -- Makin,) (21. Obeyed t here,
t rust wort hy.) (22. And your companion is not a madman.) (23. And indeed he saw him in t he
clear horizon.) (24. And he wit hholds not a knowledge of t he Unseen.) (25. And it is not t he
word of t he out cast Shayt an.) (26. Then where are you going) (27. Verily, t his is no less t han a
Reminder for t he creat ures.) (28. To whomsoever among you who wills t o walk st raight .) (29.
And you cannot will unless t hat Allah wills -- t he Lord of all t hat exist s.)
The Explanation of the Words Al-Khunnas and Al-Kunnas
Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining t his Ayah, from
` Amr bin Hurayt h t hat he said, "I prayed t he Morning prayer behind t he Prophet , and I heard
him recit ing,
や∠クま͡ モ
͡ ∇Βャｚや∠ヱ - ザ
͡ レｚ ム⊥ ∇ャや ケ͡ や∠ヲイ
∠ ∇ャや - ザ
͡ レｚ ガ
⊥ ∇ャゅ͡よ ユ⊥ ジ
͡ ∇ホぺ⊥ Κ
∠ プ∠ ぴ
びザ
∠ ヘｚ レ∠ ゎ∠ や∠クま͡ ウ
͡ ∇らダ
ぁ ャや∠ヱ - ザ
∠ バ∠ ∇ジハ
∠
(But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by t he night when it ` As` as, and by
t he day when it Tanaffas.)'' Ibn Jarir recorded from Khalid bin ` Ar` arah t hat he heard ` Ali
being asked about t he Ayah; (ゅ∠ャ ユ⊥ ジ
͡ ∇ホぺ⊥ ザ
͡ レｚ ガ
⊥ ∇ャゅ͡よ. ケ͡ や∠ヲイ
∠ ∇ャや ザ
͡ レｚ ム⊥ ∇ャや) (Nay! I swear by Al-Khunnas, Al-Jawar AlKunnas.) and he said, "These are t he st ars t hat wit hdraw (disappear) during t he day and sweep
across t he sky (appear) at night .'' Concerning Allah's st at ement ,
びザ
∠ バ∠ ∇ジハ
∠ や∠クま͡ モ
͡ ∇Βャｚや∠ヱぴ
(And by t he night when it ` As` as.) There are t wo opinions about t his st at ement . One of t hem is
t hat t his refers t o it s advancing wit h it s darkness. Muj ahid said, "It means it s darkening.'' Sa` id
bin Jubayr said, "When it begins.'' Al-Hasan Al-Basri said, "When it covers t he people.'' This was
also said by ` At iyah Al-` Awfi. ` Ali bin Abi Talhah and Al-` Awfi bot h report ed from Ibn ` Abbas:
び∠ザバ∠ ∇ジハ
∠ や∠クま͡ぴ
(when it ` As` as) "This means when it goes away.'' Muj ahid, Qat adah and Ad-Dahhak, all said t he
same. Zayd bin Aslam and his son ` Abdur-Rahman also made a similar st at ement , when t hey
said,
び∠ザバ∠ ∇ジハ
∠ や∠クま͡ぴ
(when it ` As` as) "This means when it leaves, and t hus it t urns away.'' I believe t hat t he int ent
in Allah's saying,
び∠ザバ∠ ∇ジハ
∠ や∠クま͡ぴ
(when it ` As` as) is when it approaches, even t hough it is correct t o use t his word for depart ing
also. However, approachment is a more suit able usage here. It is as if Allah is swearing by t he
night and it s darkness when it approaches, and by t he morning and it s light when it shines from
t he east . This is as Allah says,
び ヴｚヤイ
∠ ゎ∠ や∠クま͡ ケ͡ ゅ∠ヰレｚ ャや∠ヱ - ヴ∠ゼ∇ピΑ∠ や∠クま͡ モ
͡ ∇Βャｚや∠ヱぴ
(By t he night as it envelops. By t he day as it appears in bright ness) (92:1-2) and He also says,
び ヴ∠イシ
∠ や∠クま͡ モ
͡ ∇Βャｚや∠ヱ - ヴ∠エツ
ぁ ャや∠ヱぴ
(By t he forenoon. By t he night when it darkens.) (93:1-2) Allah also says,
び⇔ゅレ∠ムシ
∠ モ
∠ ∇Βャｚや モ
∠ バ∠ ィ
∠ ヱ∠ ゥ
͡ ゅ∠ら∇タΗ
͡ やペ
⊥ ャ͡ゅ∠プぴ
(Cleaver of t he daybreak. He has appoint ed night for rest ing.) (6:96) And t here are ot her
similar Ayat t hat ment ion t his. Many of t he scholars of t he fundament als of language have said
t hat t he word ` As` as is used t o mean advancing and ret reat ing, wit h bot h meanings sharing t he
same word. Therefore, it is correct t hat t he int ent could be bot h of t hem, and Allah knows
best . Concerning Allah's st at ement ,
びザ
∠ ヘｚ レ∠ ゎ∠ や∠クま͡ ウ
͡ ∇らダ
ぁ ャや∠ヱぴ
(And by t he day when it Tanaffas.) Ad-Dahhak said, "When it rises.'' Qat adah said, "When it
bright ens and advances.''
Jibril descended with the Qur'an and it is not the Result of Insanity
Concerning
Allah's st at ement ,
び ユ∃ Α͡ゲミ∠ メ
∃ ヲ⊥シケ∠ メ
⊥ ∇ヲボ∠ ャ∠ ヮ⊥ ｚルま͡ぴ
(Verily, t his is t he Word of a most honorable messenger.) meaning, indeed t his Qur'an is being
conveyed by a noble messenger, which is referring t o an honorable angel, who has good
charact er and a radiant appearance, and he is Jibril. Ibn ` Abbas, Ash-Sha` bi, Maymun bin
Mihran, Al-Hasan, Qat adah, Ar-Rabi` bin Anas, Ad-Dahhak and ot hers have said t his.
び∃りヲｚ ホ⊥ ン͡クぴ
(Dhi Quwwah) This is similar t o Allah's st at ement ,
び∃りゲｚ ョ͡ ヱ⊥ク ン∠ヲボ⊥ ∇ャや ギ⊥ Α͡ギセ
∠ ヮ⊥ ヨ∠ ヤｚハ
∠ぴ
(He has been t aught by one might y in power, Dhu Mirrah.) (53:5-6) meaning, might y in
creat ion, might y in st rengt h and might y in act ions.
び∃リΒ͡ムョ∠ ス
͡ ∇ゲバ∠ ∇ャや ン͡ク ギ∠ レ͡ハぴ
(wit h t he Lord of t he Throne Makin,) meaning, he has high st at us and loft y rank wit h Allah.
びｚユを∠ ノ∃ ⇒∠トョぁ ぴ
(Obeyed t here,) meaning, he has prest ige, his word is list ened t o, and he is obeyed among t he
most high gat hering (of angels). Qat adah said,
びｚユを∠ ノ∃ ⇒∠トョぁ ぴ
(Obeyed t here) "This means in t he heavens. He is not one of t he lower ranking (ordinary)
angels. Rat her he is from t he high ranking, prest igious angels. He is respect ed and has been
chosen for (t he delivery of) t his magnificent Message.'' Allah t hen says,
び∀リΒ͡ョぺ∠ぴ
(t rust wort hy.) This is a descript ion of Jibril as being t rust wort hy. This is somet hing very great ,
t hat t he Almight y Lord has commended His servant and angelic Messenger, Jibril, j ust as He has
commended His servant and human Messenger, Muhammad by His st at ement ,
びラ
∃ ヲ⊥レ∇イヨ∠ よ͡ ∇ユム⊥ ら⊥ エ
͡ ⇒∠タ ゅ∠ョヱ∠ ぴ
(And your companion is not a madman.) Ash-Sha` bi, Maymun bin Mihran, Abu Salih and ot hers
who have been previously ment ioned, all said, "This refers t o Muhammad .'' Allah said,
び ͡リΒ͡らヨ⊥ ∇ャや ペ
͡ プ⊥ Ι
ｙ ゅ͡よ ロ⊥ や∠￢ケ∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
(And indeed he saw him in t he clear horizon.) meaning, indeed Muhammad saw Jibril, who
brought him t he Message from Allah, in t he form t hat Allah creat ed him in (i.e., his t rue form),
and he had six hundred wings.
び͡リΒ͡らヨ⊥ ∇ャや ペ
͡ プ⊥ Ι
ｙ ゅ͡よぴ
(in t he clear horizon. ) meaning, clear. This refers t o t he first sight ing which occurred at AlBat ha' (Makkah). This incident is ment ioned in Allah's st at ement ,
ヲ∠ ワ⊥ ヱ∠ - ン∠ヲわ∠ ∇シゅ∠プ り∃ ゲｚ ョ͡ ヱ⊥ク - ン∠ヲボ⊥ ∇ャや ギ⊥ Α͡ギセ
∠ ヮ⊥ ヨ∠ ヤｚハ
∠ぴ
び ヴｚャギ∠ わ∠ プ∠ ゅ∠ル∠キ ｚユを⊥ - ヴ∠ヤ∇ハΙ
ｘやペ
͡ プ⊥ Ι
ｙ ゅ͡よ
ロ͡ ギ͡ ∇らハ
∠ ヴ∠ャま͡ ヴ∠ェ∇ヱほ∠プ∠ - ヴ∠ル∇キぺ∠ ∇ヱぺ∠ リ
͡ ∇Βシ
∠ ∇ヲホ∠ ゆ
∠ ゅ∠ホ ラ
∠ ゅ∠ムプ∠ ぴ
び ヴ∠ェ∇ヱ∠ぺ べ∠ョ
(He has been t aught by one might y in power (Jibril). Dhu Mirrah, t hen he rose. While he was in
t he highest part of t he horizon. Then he approached and came closer. And was at a dist ance of
t wo bows' lengt h or less. So (Allah) revealed t o His servant what He revealed.) (53:5-10) The
explanat ion of t his and it s confirmat ion has already preceded, as well as t he evidence t hat
proves t hat it is referring t o Jibril. It seems apparent -- and Allah knows best -- t hat t his Surah
(At -Takwir) was revealed before t he Night Journey (Al-Isra'), because not hing has been
ment ioned in it except t his sight ing (of Jibril), and it is t he first sight ing. The second sight ing
has been ment ioned in Allah's st at ement ,
- ヴ∠ヰわ∠ レ⊥ヨ∇ャや り͡ ケ∠ ∇ギシ
͡ ギ∠ レ͡ハ - ン∠ゲ∇カぺ⊥ る⇔ ャ∠∇ゴル∠ ロ⊥ や∠￢ケ∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
ヴ∠ゼ∇ピΑ∠ ゅ∠ョ り∠ ケ∠ ∇ギジ
あ ャや ヴ∠ゼ∇ピΑ∠ ∇クま͡ - ン∠ヱ∇ほヨ∠ ∇ャや る⊥ ｚレィ
∠ ゅ∠ワ∠ギレ͡ハ
び
(And indeed he saw him (Jibril) at a second descent . Near Sidrah Al-Munt aha. Near it is t he
Paradise of Abode. When t hat covered t he lot e t ree which did cover it !) (53:13-16) And t hese
Ayat have only been ment ioned in Surat An-Naj m, which was revealed aft er Surat Al-Isra' (The
Night Journey). The Prophet is not St ingy in conveying t he Revelat ion (ゅ∠ョヱ∠ ヲ∠ ワ⊥ ヴ∠ヤハ
∠ ょ
͡ ∇Βピ∠ ∇ャや リ
∃ Β͡レヌ
∠ よ͡ ) (He is
not Zanin over t he Unseen) meaning Muhammad is not following false conj ect ure about what
Allah revealed. Ot hers have recit ed t his Ayah wit h t he ` Dad' in t he word Danin, which means
t hat he is not st ingy, but rat her he conveys it t o everyone. Sufyan bin ` Uyaynah said, "Zanin
and Danin bot h have t he same meaning. They mean t hat he is not a liar, nor is he a wicked,
sinful person. The Zanin is one who follows false supposit ion, and t he Danin is one who is
st ingy.'' Qat adah said, "The Qur'an was unseen and Allah revealed it t o Muhammad , and he did
not wit hhold it from t he people. Rat her he announced it , conveyed it , and offered it t o
everyone who want ed it .'' ` Ikrimah, Ibn Zayd and ot hers have made similar st at ement s. Ibn
Jarir preferred t he recit at ion Danin. I say t hat bot h of recit at ions have been confirmed by
numerous rout es of t ransmission, and it s meaning is correct eit her way, as we have ment ioned
earlier.
The Qur'an is a Reminder for all the Worlds and It is not the
Inspiration of Shaytan
Allah says,
び ユ∃ Β͡ィケｚ リ
∃ ⇒∠ト∇Βセ
∠ メ
͡ ∇ヲボ∠ よ͡ ヲ∠ ワ⊥ ゅ∠ョヱ∠ ぴ
(And it is not t he word of t he out cast Shayt an.) meaning, t his Qur'an is not t he st at ement of an
out cast Shayt an. This means t hat he is not able t o produce it , nor is it befit t ing of him t o do so.
This is as Allah says,
ゅ∠ョヱ∠ ∇ユヰ⊥ ャ∠ ヴ͡ピら∠ レ∠Α ゅ∠ョヱ∠ - リ
⊥ Β͡ト⇒∠Βｚゼャや ヮ͡ よ͡ ∇ろャ∠ゴｚ レ∠ ゎ∠ ゅ∠ョヱ∠ ぴ
びラ
∠ ヲ⊥ャヱ⊥ゴ∇バヨ∠ ャ∠ ノ͡ ∇ヨジ
ｚ ャや リ
͡ハ
∠ ∇ユヰ⊥ ルｚ ま͡ - ラ
∠ ヲ⊥バΒ͡トわ∠ ∇ジΑ∠
(And it is not t he Shayat in who have brought it down. Neit her would it suit t hem nor t hey can.
Verily, t hey have been removed far from hearing it .) (26:210-212) Then Allah says,
びラ
∠ ヲ⊥らワ∠ ∇グゎ∠ リ
∠ ∇Αほ∠プぴ
(Then where are you going) meaning, where has your reason gone, in rej ect ing t his Qur'an,
while it is manifest , clear, and evident t hat it is t he t rut h from Allah. This is as Abu Bakr AsSiddiq said t o t he delegat ion of Bani Hanifah when t hey came t o him as Muslims and he
commanded t hem t o recit e (somet hing from t he Qur'an). So t hey recit ed somet hing t o him
from t he so called Qur'an of Musaylimah t he Liar, t hat was t ot al gibberish and t erribly poor in
st yle. Thus, Abu Bakr said, "Woe unt o you! Where have your senses gone By Allah, t his speech
did not come from a god.'' Qat adah said,
びラ
∠ ヲ⊥らワ∠ ∇グゎ∠ リ
∠ ∇Αほ∠プぴ
(Then where are you going) meaning, from t he Book of Allah and His obedience. Then Allah
says,
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ヤャあ ∀ゲ∇ミ͡ク Ι
ｚ ま͡ ヲ∠ ワ⊥ ∇ラま͡ぴ
(Verily, t his is no less t han a Reminder t o t he creat ures.) meaning, t his Qur'an is a reminder for
all of mankind. They are reminded by it and receive admonit ion from it .
び ユ∠ Β͡ボわ∠ ∇ジΑ∠ ラ∠ぺ ∇ユム⊥ レ͡ョ ￢∠ べ∠セ リ∠ヨャ͡ぴ
(To whomsoever among you who wills t o walk st raight .) meaning, whoever seeks guidance,
t hen he must adhere t o t his Qur'an, for verily it is his salvat ion and guidance. There is no
guidance in ot her t han it .
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ
ぁ ケ∠ ヮ⊥ ｚヤャや ￢∠ べ∠ゼΑ∠ ラ∠ぺ Ι
ｚ ま͡ ラ
∠ ヱ⊥￢べ∠ゼゎ∠ ゅ∠ョヱ∠ ぴ
(And you cannot will unless (it be) t hat Allah wills -- t he Lord of all t hat exist s.) This means
t hat t he will is not left t o you all, so t hat whoever wishes t o be guided, t hen he is guided, and
whoever wishes t o be ast ray, t hen he goes ast ray, rat her, all of t his is according t o t he will of
Allah t he Exalt ed, and He is t he Lord of all t hat exist s. It is report ed from Sulayman bin Musa
t hat when t his Ayah was revealed,
び ユ∠ Β͡ボわ∠ ∇ジΑ∠ ラ∠ぺ ∇ユム⊥ レ͡ョ ￢∠ べ∠セ リ∠ヨャ͡ぴ
(To whomsoever among you who wills t o walk st raight .) Abu Jahl said, "The mat t er is up t o us.
If we wish, we will st and st raight , and we do not wish, we will not st and st raight .'' So Allah
revealed,
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ
ぁ ケ∠ ヮ⊥ ｚヤャや ￢∠ べ∠ゼΑ∠ ラ∠ぺ Ι
ｚ ま͡ ラ
∠ ヱ⊥￢べ∠ゼゎ∠ ゅ∠ョヱ∠ ぴ
(And you cannot will unless (it be) t hat Allah wills t he Lord of t he all t hat exist s.) This is t he
end of t he Tafsir of Surat At -Takwir, and all praise and t hanks are due t o Allah.
The Tafsir of Surat Al-Infitar
(Chapter - 82)
Which was revealed in Makkah
The Virtues of Surat Al-Infitar
An-Nasa'i recorded from Jabir t hat Mu` adh st ood and lead t he people in t he Night prayer, and
he made t he recit at ion of his prayer long. So t he Prophet said,
∇リハ
∠ ろ
∠ ∇レミ⊥ リ
∠ ∇Αぺ∠ ∨⊥クゅ∠バョ⊥ ゅ∠Α ろ
∠ ∇ルぺ∠ ∀ラゅｚわ∠プ∠ぺ»
び ヴ∠ヤ∇ハΙ
∂ やマ
∠ よあ ケ∠ ユ∠ ∇シや ウ
͡ らあ シ
∠ぴ
び ヴ∠エツ
ぁ ャや∠ヱぴ
ヱ∠
«び ∇れゲ∠ ト
∠ ヘ∠ ルや ￢⊥ べ∠ヨジ
ｚ ャや や∠クま͡ぴ
(Are you put t ing t he people t o t rial O Mu` adh Why don't you recit e (Glorify t he Name of your
Lord t he Most High) (87), (By t he forenoon) (93), and (When t he heaven is cleft asunder) (82))''
The basis of t his Hadit h is found in t he Two Sahihs, however t he ment ioning of
び ∇れゲ∠ ト
∠ ヘ∠ ルや ￢⊥ べ∠ヨジ
ｚ ャや や∠クま͡ぴ
(When t he heaven is cleft asunder.) has only been ment ioned by An-Nasa'i. It has been
previously ment ioned in a narrat ion from ` Abdullah bin ` Umar t hat t he Prophet said,
リ
∃ ∇Βハ
∠ ヵ
∠ ∇ぺケ∠ る͡ ョ∠ ゅ∠Βボ͡ ∇ャや ヴ∠ャま͡ ゲ∠ ヌ
⊥ ∇レΑ∠ ∇ラぺ∠ ロ⊥ ｚゲシ
∠ ∇リョ∠ »
:∇ぺゲ∠ ∇ボΒ∠ ∇ヤプ∠
び ∇れケ∠ ヲあ ミ⊥ ザ
⊥ ∇ヨｚゼャや や∠クま͡ぴ
ヱ
び ∇れゲ∠ ト
∠ ヘ∠ ルや ￢⊥ べ∠ヨジ
ｚ ャや や∠クま͡ぴ
ヱ
«び ∇ろボｚ ゼ
∠ ルや ￢⊥ べ∠ヨジ
ｚ ャや や∠クま͡ぴ
(Whoever would be pleased t o look at t he Day of Resurrect ion wit h his own eyes, t hen let him
recit e, (When t he sun is Kuwwirat .) (81) and; (When t he heaven is cleft asunder) (82) and;
(When t he heaven is split asunder) (84).)
ユ͡ Β͡ェゲｚ ャや リ
͡ ⇒∠ヨ∇ェゲｚ ャや ヮ͡ ヤｚャや ユ͡ ∇ジよ͡ ぴ
(In t he Name of Allah, t he Most Gracious, t he Most Merciful.
-∇れゲ∠ ん∠ わ∠ ルや ょ
⊥ ミ͡ や∠ヲム∠ ∇ャや や∠ク͡ま∠ヱ -∇れゲ∠ ト
∠ ヘ∠ ルや ￢べ∠ヨジ
ｚ ャや や∠クま͡ぴ
∇ろヨ∠ ヤ͡ハ
∠ -∇れゲ∠ ん͡ ∇バよ⊥ ケ⊥ ヲ⊥らボ⊥ ∇ャや や∠ク͡ま∠ヱ -∇れゲ∠ イ
∂ プ⊥ ケ⊥ ゅ∠エら͡ ∇ャや や∠クま͡ヱ∠
ポ
∠ ゲｚ ビ
∠ ゅ∠ョ リ
⊥ ⇒∠ジル͡Ηや ゅヰ∠ Αぁ ほ∠Α -∇れゲ∠ カ
ｚ ぺ∠ヱ∠ ∇ろョ∠ ギｚ ホ∠ ゅｚョ ∀ザ∇ヘ∠ル
ヴ͡プ -マ
∠ ャ∠ギ∠ バ∠ プ∠ ポ
∠ やｚヲジ
∠ プ∠ マ
∠ ボ∠ ヤ∠カ
∠ ン͡グャｚや -ユ͡ Α͡ゲム∠ ∇ャや マ
∠ よ∂ ゲ∠ よ͡
び-マ
∠ ら∠ ミｚ ケ∠ ￢べ∠セ ゅｚョ り∃ ケ∠ ヲ⊥タ ン
∂ ぺ∠
-リ
∠ Β͡ヌヘ͡ ⇒∠エャ∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ラ
ｚ ま͡ヱ∠ -リ
͡ Α∂ギャゅ͡よ ラ
∠ ヲ⊥よグ∂ ム∠ ゎ⊥ ∇モよ∠ Κ
ｚ ミ∠
び-ラ
∠ ヲ⊥ヤバ∠ ∇ヘゎ∠ ゅ∠ョ ∠ラヲ⊥ヨ∠ヤ∇バ∠Α -リ
∠ Β͡らわ͡ ⇒∠ミ ゅ⇔ョや∠ゲミ͡
(1. When t he heaven is cleft asunder (Infat arat ).) (2. And when t he st ars Int at harat .) (3. And
when t he seas Fuj j irat .) (4. And when t he graves Bu` t hirat .) (5. A person will know what he has
sent forward and left behind.) (6. O man! What has made you careless about your Lord, t he
Most Generous) (7. Who creat ed you, fashioned you perfect ly, and gave you due proport ion.)
(8. In what ever form He willed, He put you t oget her.) (9. Nay! But you deny (t he Day of) AdDin.) (10. But verily, over you t o wat ch you) (11. Kiraman Kat ibin,) (12. They know all t hat you
do.) What will happen on t he Day of Judgement Allah says,
び ∇れゲ∠ ト
∠ ヘ∠ ルや ￢⊥ べ∠ヨジ
ｚ ャや や∠クま͡ぴ
(When t he heaven is cleft asunder (Infat arat ).) meaning, it split s. This is as Allah says,
び͡ヮよ͡ ゲ∀ ト
͡ ヘ∠ レ⊥ョ ￢⊥ べ∠ヨジ
ｚ ャやぴ
(Whereon t he heaven will be cleft asunder (Munfat ir)) (73:18) Then Allah says,
び ∇れゲ∠ ん∠ わ∠ ルや ょ
⊥ ミ͡ や∠ヲム∠ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he st ars Int at harat .) meaning, fallen.
び ∇れゲ∠ イ
あ プ⊥ ケ⊥ ゅ∠エら͡ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he seas Fuj j irat .) ` Ali bin Abi Talhah report ed from Ibn ` Abbas t hat he said, "Allah
will cause some of it t o burst fort h over ot her part s of it .'' Al-Hasan said, "Allah will cause some
part s of it t o burst fort h over ot her part s of it , and it s wat er will go away.'' Qat adah said, "It s
fresh wat er will mix wit h it s salt wat er.''
び ∇れゲ∠ ん͡ ∇バよ⊥ ケ⊥ ヲ⊥らボ⊥ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he graves Bu` t hirat .) Ibn ` Abbas said, "searched.'' As-Suddi said, "Tub` at hiru means
t hat t hey will be moved and t hose who are in t hem will come out .''
び ∇れゲ∠ カ
ｚ ぺ∠ヱ∠ ∇ろョ∠ ギｚ ホ∠ ゅｚョ ∀ザ∇ヘ∠ル ∇ろヨ∠ ヤ͡ハ
∠ぴ
(A person will know what he has sent forward and left behind.) meaning, when t his happens
t hen t his will occur. Mankind should not forget about Allah Allah says,
び ユ͡ Α͡ゲム∠ ∇ャや マ
∠ よあ ゲ∠ よ͡ ポ
∠ ゲｚ ビ
∠ ゅ∠ョ リ
⊥ ⇒∠ジル͡Ηや ゅ∠ヰΑぁ ∠ほΑぴ
(O man! What has made you careless about your Lord, t he Most Generous) This is a t hreat . It is
not an at t empt t o get a reply as some people mist akenly t hink. They consider it as if t he Most
Generous is asking t hem so t hat t hey will say, "His honor deceived him (or made him careless of
his Lord).'' rat her t he meaning of t his Ayah is, "O Son of Adam! What has deceived you from
your Lord, t he Most Generous -- meaning t he Most Great -- so t hat you went fort h disobeying
Him, and you met Him wit h t hat which was unbefit t ing.'' This is similar t o what has been
report ed in t he Hadit h,
ゅ∠ョ ュ∠ キ∠ へ リ
∠ ∇よや ゅ∠Α :る͡ ョ∠ ゅ∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ヴ∠ャゅ∠バゎ∠ ぶ
⊥ や メ
⊥ ヲ⊥ボΑ∠ »
«∨∠リΒ͡ヤシ
∠ ∇ゲヨ⊥ ∇ャや ろ
∠ ∇らィ
∠ ぺ∠ や∠クゅ∠ョ ュ∠ キ∠ へ リ
∠ ∇よや ゅ∠Α ∨ヶ͡よ ポ
∠ ゲｚ ビ
∠
(Allah will say on t he Day of Judgement : "O Son of Adam! What has deceived you concerning Me
O Son of Adam What was your response t o t he Messengers'') Al-Baghawi ment ioned t hat Al-Kalbi
and Muqat il said, "This Ayah was revealed about Al-Aswad bin Shariq who st ruck t he Prophet
and he was not punished in ret aliat ion. So Allah revealed,
び͡ユΑ͡ゲム∠ ∇ャや マ
∠ よあ ゲ∠ よ͡ ポ
∠ ゲｚ ビ
∠ ゅ∠ョぴ
(What has made you careless about your Lord, t he Most Generous)'' Then Allah said,
びマ
∠ ャ∠ギ∠ バ∠ プ∠ ポ
∠ やｚヲジ
∠ プ∠ マ
∠ ボ∠ ヤ∠カ
∠ ン͡グャｚやぴ
(Who creat ed you, fashioned you perfect ly, and gave you due proport ion.) meaning, ` what has
deceived you concerning t he Most Generous Lord'
びマ
∠ ャ∠ギ∠ バ∠ プ∠ ポ
∠ やｚヲジ
∠ プ∠ マ
∠ ボ∠ ヤ∠カ
∠ ン͡グャｚやぴ
(Who creat ed you, fashioned you perfect ly, and gave you due proport ion.) meaning, ` He made
you complet e, st raight , and perfect ly balanced and proport ioned in st at ure. He fashioned you
in t he best of forms and shapes.' Imam Ahmad recorded from Busr bin Jahhash Al-Qurashi t hat
one day t he Messenger of Allah spat in his palm and placed his finger on it . Then he said,
∇ギホ∠ ヱ∠ ヶ͡ルゴ⊥ イ
͡ ∇バゎ⊥ ヴ∇ルぺ∠ ュ∠ キ∠ へ リ
∠ ∇よや ゅ∠Α :モ
ｚィ
∠ ヱ∠ ゴｚ ハ
∠ ぶ
⊥ やメ
∠ ゅ∠ホ»
マ
∠ わ⊥ ∇ャギ∠ ハ
∠ ヱ∠ マ
∠ わ⊥ ∇Αヲｚ シ
∠ や∠クま͡ ヴ∇わェ
∠ ∨͡ログ͡ ワ モ
͡ ∇んョ͡ ∇リョ͡ マ
∠ わ⊥ ∇ボヤ∠カ
∠
ろ
∠ ∇バヨ∠ イ
∠ プ∠ ∩∀ギΒ͡もヱ∠ マ
∠ ∇レョ͡ チ
͡ ∇ケほ∠∇ヤャ͡ヱ∠ ∩͡リ∇Αキ∠ ∇ゲよ⊥ リ
∠ ∇Βよ∠ ろ
∠ ∇Βゼ
∠ ョ∠
ベ
⊥ ギｚ ダ
∠ ゎ∠ ぺ∠ :ろ
∠ ∇ヤホ⊥ ヶ
∠ ホ͡ や∠ゲわｚ ャや ろ
͡ ピ∠ ヤ∠よ∠ や∠クま͡ ヴ∇わェ
∠ ろ
∠ ∇バレ∠ ョ∠ ヱ∠
«∨͡るホ∠ ギ∠ ダ
ｚ ャや ラ
⊥ や∠ヱぺ∠ ヴｚル∠ぺ∠ヱ
(Allah t he Might y and Sublime says: "O Son of Adam! How can you escape Me when I creat ed
you from somet hing similar t o t his (spit ) Then I fashioned you and made your creat ion balanced
so t hat you walked bet ween t he t wo out er garment s. And t he eart h has a burial place for you.
So you gat hered (wealt h) and wit hheld it unt il your soul reached your collarbone (i.e., deat h
comes). Then, at t hat t ime you say, ` I will give charit y now.' But how will t here be t ime for
charit y'') This Hadit h has also been recorded by Ibn Maj ah . Concerning Allah's st at ement ,
びマ
∠ ら∠ ミｚ ケ∠ ￢∠ べ∠セ ゅｚョ り∃ ケ∠ ヲ⊥タ ン
あ ぺ∠ ヴ͡プぴ
(In what ever form He willed, He put you t oget her.) Muj ahid said, "In which resemblance: t he
fat her, t he mot her, t he pat ernal uncle, or t he mat ernal uncle.'' In t he Two Sahihs it is recorded
from Abu Hurayrah t hat a man said, "O Messenger of Allah! Verily, my wife has given birt h t o a
black boy.'' The Prophet said,
«∨∃モよ͡ ま͡ ∇リョ͡ マ
∠ ャ∠ ∇モワ∠ »
(Do you have any camels) The man said, "Yes.'' The Prophet t hen said,
«ゅ∠ヰル⊥ や∠ヲ∇ャぺ∠ ゅ∠ヨプ∠ »
(What color are t hey) The man said, "Red.'' The Prophet said,
«ベ∠ケ∇ヱぺ∠ ∇リョ͡ ゅ∠ヰΒ͡プ ∇モヰ∠ プ∠ »
(Do any of t hem have pat ches of gray) The man said, "Yes.'' The Prophet asked him,
«マ͡ャク ゅ∠ワゅ∠ゎぺ∠ ヴ∇ルほ∠プ∠ »
(How did t his happen t o t hem) The man replied, "It is probably an inherit ed genet ical st rain.''
The Prophet t hen said,
«ベ∇ゲハ
͡ ヮ⊥ ハ
∠ ゴ∠ ル∠ ラ
∠ ヲ⊥ムΑ∠ ∇ラぺ∠ ヴ∠ジハ
∠ や∠グワ∠ ヱ∠ »
(Likewise, t his (wit h your son) is probably an inherit ed genet ical st rain.) The Cause of
Decept ion and alert ing t o t he Fact t hat Angels record t he Deeds of t he Children of Adam
Concerning Allah's st at ement ,
びリ
͡ Αあギャゅ͡よ ラ
∠ ヲ⊥よグあ ム∠ ゎ⊥ ∇モよ∠ Κ
ｚ ミ∠ ぴ
(Nay! But you deny (t he Day of) Ad-Din.) meaning, ` you are only compelled t o oppose t he Most
Generous and meet Him wit h disobedience, by your rej ect ion in your heart s of t he Hereaft er,
t he recompense and t he reckoning.' Concerning Allah's st at ement ,
∠ラヲ⊥ヨ∠ヤ∇バ∠Α - リ
∠ Β͡らわ͡ ⇒∠ミ ゅ⇔ョや∠ゲミ͡ - リ
∠ Β͡ヌヘ͡ ⇒∠エャ∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ラ
ｚ ま͡ヱ∠ ぴ
びラ
∠ ヲ⊥ヤバ∠ ∇ヘゎ∠ ゅ∠ョ
(But verily, over you t o wat ch you (are) Kiraman Kat ibin, t hey know all t hat you do.) (82:10-12)
meaning, ` indeed t here are noble guardian angels over you, so do not meet t hem wit h evil
deeds, because t hey writ e down all t hat you do.'
- ユ∃ Β͡エィ
∠ ヴ͡ヘャ∠ ケ∠ ゅｚイヘ⊥ ∇ャや ラ
ｚ ま͡ヱ∠ - ユ∃ Β͡バル∠ ヴ͡ヘャ∠ ケ∠ や∠ゲ∇よΙ
ｘやラ
ｚ ま͡ぴ
- リ
∠ Β͡らも͡ べ∠ピよ͡ ゅ∠ヰ∇レハ
∠ ユ∠ ワ⊥ ゅョ∠ ヱ∠ - リ
͡ Αあギャや ュ∠ ∇ヲΑ∠ ゅ∠ヰ∠ル∇ヲ∠ヤ∇ダ∠Α
ュ⊥ ∇ヲΑ∠ ゅ∠ョ ポ
∠ や∠ケ∇キぺ∠ べ∠ョ ｚユを⊥ - リ
͡ Αあギャや ュ⊥ ∇ヲΑ∠ ゅ∠ョ ポ
∠ や∠ケ∇キぺ∠ べ∠ョヱ∠
ゲ⊥ ∇ョΙ
ｘ や∠ヱ ゅ⇔ゃ∇Βセ
∠ ザ
∃ ∇ヘレ∠ ャ͡ ∀ザ∇ヘ∠ル マ
⊥ ヤ͡∇ヨゎ∠ Ι
∠ ュ∠ ∇ヲΑ∠ - リ
͡ Αあギャや
び ヮ͡ ヤｚャ͡ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠
(13. Verily, t he Abrar (t he right eous believers) will be in Delight ;) (14. And verily, t he wicked
will be in t he blazing Fire (Hell),) (15. Therein t hey will ent er, and t ast e it s burning flame on
t he Day of Recompense,) (16. And t hey will not be absent t herefrom.) (17.And what will make
you know what t he Day of Recompense is) (18. Again, what will make you know what t he Day of
Recompense is) (19. (It will be) t he Day when no person shall have power for anot her, and t he
Decision, t hat Day, will be wit h Allah.)
The Reward of the Righteous and the Sinners Allah informs of what
the righteous will receive of delight.
They are t hose who obeyed Allah and did not meet Him wit h disobedience (sins). Then He
ment ions t hat t he evildoers will be in Hell and et ernal t orment . Due t o t his He says,
びリ
͡ Αあギャや ュ∠ ∇ヲΑ∠ ゅ∠ヰル∠ ∇ヲヤ∠∇ダΑ∠ ぴ
(Therein t hey will ent er, and t ast e it s burning flame on t he Day of Recompense,) meaning, t he
Day of Reckoning, Recompense, and Judgement .
びリ
∠ Β͡らも͡ べ∠ピよ͡ ゅ∠ヰ∇レハ
∠ ユ∠ ワ⊥ ゅ∠ョヱ∠ ぴ
(And t hey will not be absent t herefrom.) meaning, t hey will not be absent for even one hour
from t he t orment . The t orment will not be light ened from t hem, nor will t hey be grant ed t he
deat h t hat t hey will be request ing, or any rest -- not even for a single day. Allah t hen says,
びリ
͡ Αあギャや ュ⊥ ∇ヲΑ∠ ゅ∠ョ ポ
∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ ぴ
(And what will make you know what t he Day of Recompense is) This is a magnificat ion of t he
affair of t he Day of Judgement . Then Allah affirms it by saying,
びリ
͡ Αあギャや ュ⊥ ∇ヲΑ∠ ゅ∠ョ ポ
∠ や∠ケ∇キぺ∠ べ∠ョ ｚユを⊥ ぴ
(Again, what will make you know what t he Day of Recompense is) Then He explains t his by
saying,
び⇔ゅゃ∇Βセ
∠ ザ
∃ ∇ヘレ∠ ャ͡ ∀ザ∇ヘ∠ル マ
⊥ ヤ͡∇ヨゎ∠ Ι
∠ ュ∠ ∇ヲΑ∠ ぴ
((It will be) t he Day when no person shall have power for anot her, ) meaning, no one will be
able t o benefit anyone else, or help him out of t hat which he will be in, unless Allah gives
permission t o whomever He wishes and is pleased wit h. We will ment ion here a Hadit h (where
t he Prophet said),
マ
⊥ ヤ͡∇ョぺ∠ ゅ∠ャ ケ͡ ゅｚレャや リ
∠ ョ͡ ∇ユム⊥ ジ
∠ ヘ⊥ ∇ルぺ∠ やヱ⊥グボ͡ ∇ルぺ∠ ∩ユ͡セゅ∠ワ ヶ͡レよ∠ ゅ∠Α»
«ゅ⇔ゃ∇Βセ
∠ ぶ
͡ やリ
∠ ョ͡ ∇ユム⊥ ャ∠
(O children of Hashim! Save yourselves from t he Fire, for I have no power t o cause you any
benefit from Allah.) This has been ment ioned previously at t he end of t he Tafsir of Surat AshShu` ara' (see 26:214). Thus, Allah says,
び͡ヮヤｚャ͡ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ゲ⊥ ∇ョΙ
ｘ や∠ヱぴ
(and t he Decision, t hat Day, will be wit h Allah.) "By Allah, t he Decision is for Allah t oday (now),
but on t hat Day no one will t ry t o disput e wit h Him about it .'' This is t he end of t he Tafsir of
Surat Al-Infit ar. All praise and blessings are due t o Allah, and He is t he Giver of success and
freedom from error.
The Tafsir of Surat Al-Mutaffifin
(Chapter - 83)
Which was revealed in Al-Madinah
び ユ͡ Β͡ェゲｚ ャや リ
͡ ⇒∠ヨ∇ェゲｚ ャや ヮ͡ ヤｚャや ユ͡ ∇ジよ͡ ぴ
In t he Name of Allah, t he Most Gracious, t he Most Merciful.
サ
͡ ゅｚレャや ヴ∠ヤハ
∠ ∇やヲ⊥ャゅ∠わ∇ミや や∠クま͡ リ
∠ Α͡グャｚや - リ
∠ Β͡ヘヘあ ト
∠ ヨ⊥ ∇ヤャあ ∀モ∇Α∠ヱぴ
-ラ
∠ ヱ⊥ゲジ
͡ ∇ガΑ⊥ ∇ユワ⊥ ヲ⊥ルコ∠ ヱｚ ∇ヱぺ∠ ∇ユワ⊥ ヲ⊥ャゅ∠ミ や∠クま͡ヱ∠ - ラ
∠ ヲ⊥プ∇ヲわ∠ ∇ジΑ∠
- ユ∃ Β͡ヌハ
∠ ュ∃ ∇ヲΒ∠ ャ͡ - ラ
∠ ヲ⊥をヲ⊥バ∇らョｚ ∇ユヰ⊥ ルｚぺ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ ぁリヌ
⊥ Α∠ Ι∠ぺ
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ
あ ゲ∠ ャ͡ サ
⊥ ゅｚレャや ュ⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠
(1. Woe t o Al-Mut affifin.) (2. Those who, when t hey have t o receive by measure from men,
demand full measure,) (3. And when t hey have t o give by measure or weight t o men, give less
t han due.) (4. Do t hey not t hink t hat t hey will be resurrect ed,) (5. On a Great Day) (6. The Day
when (all) mankind will st and before t he Lord of all t hat exist s)
Increasing and decreasing in the Measure and Weight will be a
Cause for Regret and Loss
An-Nasa'i and Ibn Maj ah bot h recorded from Ibn ` Abbas t hat he said, "When t he Prophet came
t o Al-Madinah, t he people of Al-Madinah were t he most t errible people in giving measurement
(i.e., t hey used t o cheat ). Thus, Allah revealed,
びリ
∠ Β͡ヘヘあ ト
∠ ヨ⊥ ∇ヤャあ ∀モ∇Α∠ヱぴ
(Woe t o Al-Mut affifin.) Aft er t his, t hey began t o give good measure.'' The meaning of t he word
Tat fif here is t o be st ingy wit h measurement and weight , eit her by increasing it if it is due from
t he ot hers, or decreasing it if it is a debt . Thus, Allah explains t hat t he Mut affifin t hose whom
He has promised loss and dest ruct ion, whom are meant by "Woe'' are
び͡サゅｚレャや ヴ∠ヤハ
∠ ∇やヲ⊥ャゅ∠わ∇ミや や∠クま͡ リ
∠ Α͡グャｚやぴ
(Those who, when t hey have t o receive by measure from men,) meaning, from among t he
people.
び∠ラヲ⊥プ∇ヲわ∠ ∇ジΑ∠ ぴ
(demand full measure,) meaning, t hey t ake t heir right by demanding full measure and ext ra as
well.
びラ
∠ ヱ⊥ゲジ
͡ ∇ガΑ⊥ ∇ユワ⊥ ヲ⊥ルコ∠ ヱｚ ∇ヱぺ∠ ∇ユワ⊥ ヲ⊥ャゅ∠ミ や∠クま͡ヱ∠ ぴ
(And when t hey have t o give by measure or weight t o (ot her) men, give less t han due.)
meaning, t hey decrease. Verily, Allah commanded t hat t he measure and weight should be
given in full. He says in anot her Ayah,
͡サゅ∠ト∇ジ͡ボャゅ͡よ ∇やヲ⊥ルコ͡ ヱ∠ ∇ユわ⊥ ∇ヤミ͡ やク͡ま モ
∠ ∇Βム∠ ∇ャや やヲ⊥プ∇ヱぺ∠ヱ∠ ぴ
びΚ
⇔ Α͡ヱ∇ほゎ∠ リ
⊥ジ
∠ ∇ェぺ∠ヱ∠ ∀ゲ∇Β∠カ マ
∠ ャ͡ク∠ ユ͡ Β͡ボわ∠ ∇ジヨ⊥ ∇ャや
(And give full measure when you measure, and weigh wit h a balance t hat is st raight . That is
good and bet t er in t he end.) (17:35) Allah also says,
ゅ⇔ジ∇ヘル∠ ブ
⊥ あヤム∠ ル⊥ Ι
∠ テ
͡ ∇ジボ͡ ∇ャゅ͡よ ラ
∠ や∠ゴΒ͡ヨ∇ャや∠ヱ モ
∠ ∇Βム∠ ∇ャや ∇やヲ⊥プ∇ヱ∠ぺ∠ヱぴ
びゅ∠ヰバ∠ ∇シヱ⊥ Ι
ｚ ま͡
(And give full measure and full weight wit h j ust ice. We burden not any person, but wit h t hat
which he can bear.) (6:152) and He says,