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M-AI-C 10

And with Thamud who carved rocks in the valley;

And the tribe of Thamud, who hewed rocks in the valley.

and Thamood, who hollowed the rocks in the valley,

and with [the tribe of] Thamud, who hollowed out rocks in the valley? –

And With Thamud who hewed out rocks in the vale,

And (with) Thamud (people), who cut (hewed) out rocks in the valley (to make dwellings)?

And Thamood—those who carved the rocks in the valley.

And how did He deal with Thamud who hewed out rocks in the valley?

And Thamud, who hewed out rocks in the valley

And with (the tribe of) Thamud, who clove the rocks in the valley;

and [the people of] Thamud, who hollowed out the rocks in the valley,

And Thamood, who hewed out the rocks of the valley?

And [with] Thamud, who carved out the rocks in the valley?

(Also consider how He dealt with) the Thamud, who carved their houses out of the rocks in the valley.

And (with) Samood, who hewed out the rocks in the valley,

Wathamooda alla<u>th</u>eena j<u>a</u>boo a<b>l</b><u>ss</u>akhra bi<b>a</b>lw<u>a</u>d<b>i</b>

and with the Thamud, who cut out [huge] rocks in the valley,

And with the Thamud (people), who cut out (huge) rocks in the valley?-

89

وَثَمُودَ ٱلَّذِينَ جَابُوا۟ ٱلصَّخْرَ بِٱلْوَادِ

And do you not see what your Lord did with the Thamūd i.e. the tribe of Saleh, who would carve the stones of the mountains, making houses out of them.

And do you not see what your Lord did with the Thamūd i.e. the tribe of Saleh, who would carve the stones of the mountains, making houses out of them.

And the mighty Pharaoh

And with Firaun, who used to crucify.

and Pharaoh, he of the tent-pegs,

and with Pharaoh of the [many] tent-poles?

And with Fir'awn, owner of the stakes -

And (with) Fir'aun (Pharaoh), who had pegs (who used to torture men by binding them to pegs)?

And Pharaoh of the Stakes.

And with Pharaoh of the tent pegs

And Fir`awn with Al-Awtad

And with Pharaoh, firm of might,

and Pharaoh, the impaler

And Pharaoh, of the pegs (impaling his victims)?

And [with] Pharaoh, owner of the stakes? -

(Also consider the people of) the Pharaoh who victimized people by placing them on the stake,

And (with) Firon, the lord of hosts,

WafirAAawna <u>th</u>ee alawt<u>a</u>d<b>i</b>

and with Pharaoh of the stakes?

And with Pharaoh, lord of stakes?

89

وَفِرْعَوْنَ ذِى ٱلْأَوْتَادِ

And do you not see what your Lord did to Pharaoh, who had pegs with which he punished the people?

And do you not see what your Lord did to Pharaoh, who had pegs with which he punished the people?

<p>وَفِرْعَوْنَ ذِي الْأَوْتَادِ (and with Fir'aun [ the Pharaoh ], the man of the stakes...89:10). The word autad is the plural of watad that means 'peg or stake or nail'. Fir'aun (the Pharaoh) is referred to as 'the man of the stakes'. There are several reasons for this. Majority of the commentators hold the view that he was so called because of the brute torture and cruel torment he inflicted on the people. When he was angry with people, he would hammer stakes into the ground and tie them to these, so that they could be tortured; or he would hammer stakes into their hands and feet, as they lay on the ground in the scorching heat of the sun, and leave them to the mercy of snakes and scorpions. Other commentators have recounted a lengthy story about his wife 'Asiyah. She embraced 'Iman (the True Faith) and expressed it to Fir'aun (the Pharaoh). This angered him and he inflicted on her the same type of brute torture and destroyed her. [ Mazhari ].</p>

وَفِرْعَوْنَ ذِي الْأَوْتَادِ (and with Fir'aun [ the Pharaoh ], the man of the stakes...89:10). The word autad is the plural of watad that means 'peg or stake or nail'. Fir'aun (the Pharaoh) is referred to as 'the man of the stakes'. There are several reasons for this. Majority of the commentators hold the view that he was so called because of the brute torture and cruel torment he inflicted on the people. When he was angry with people, he would hammer stakes into the ground and tie them to these, so that they could be tortured; or he would hammer stakes into their hands and feet, as they lay on the ground in the scorching heat of the sun, and leave them to the mercy of snakes and scorpions. Other commentators have recounted a lengthy story about his wife 'Asiyah. She embraced 'Iman (the True Faith) and expressed it to Fir'aun (the Pharaoh). This angered him and he inflicted on her the same type of brute torture and destroyed her. [ Mazhari ].

Who terrorised the region,

Those who rebelled in the cities,

who all were insolent in the land

[It was they] who transgressed all bounds of equity all over their lands,

Who all waxed exorbitant in the cities,

Who did transgress beyond bounds in the lands (in the disobedience of Allah).

Those who committed excesses in the lands.

who transgressed in the countries of the world

Who did transgress beyond bounds in the lands.

Who (all) were rebellious (to Allah) in these lands,

—those who rebelled [against Allah] in their cities

They were tyrants in the land

[All of] whom oppressed within the lands

led rebellious lives,

Who committed inordinacy in the cities,

Alla<u>th</u>eena <u>t</u>aghaw fee albil<u>a</u>d<b>i</b>

All of them committed excesses in their lands,

(All) these transgressed beyond bounds in the lands,

89

ٱلَّذِينَ طَغَوْا۟ فِى ٱلْبِلَٰدِ

All these people transgressed the limit in tyranny and oppression; each of them transgressed it in his land.

All these people transgressed the limit in tyranny and oppression; each of them transgressed it in his land.

And multiplied corruption.

And who then spread a lot of turmoil in them.

and worked much corruption therein?

and brought about great corruption therein:

And multiplied therein corruption.

And made therein much mischief.

And spread much corruption therein.

spreading in them much corruption?

And made therein much mischief.

And multiplied iniquity therein?

and caused much corruption in them,

and exceeded in corruption therein.

And increased therein the corruption.

and spread much corruption in the land.

So they made great mischief therein?

Faaktharoo feeh<u>a</u> alfas<u>a</u>d<b>a</b>

and caused much corruption in them:

And heaped therein mischief (on mischief).

89

فَأَكْثَرُوا۟ فِيهَا ٱلْفَسَادَ

They caused an abundance of corruption due to spreading disbelief and sins.

They caused an abundance of corruption due to spreading disbelief and sins.

So your Lord poured a scourge of punishment over them.

Therefore your Lord struck them hard with the means of punishment.

Thy Lord unloosed on them a scourge of chastisement;

and therefore thy Sustainer let loose upon them a scourge of suffering:

Wherefore thy Lord poured on them the scourge of His torment.

So your Lord poured on them different kinds of severe torment.

So your Lord poured down upon them a scourge of punishment.

Then their Lord unloosed upon them the lash of chastisement.

So, your Lord poured on them different kinds of severe torment.

Therefore thy Lord poured on them the disaster of His punishment.

so your Lord poured on them lashes of punishment.

(Therefore) your Lord let loose upon them a scourge of punishment;

So your Lord poured upon them a scourge of punishment.

Thus, your Lord afflicted them with torment;

Therefore your Lord let down upon them a portion of the chastisement.

Fa<u>s</u>abba AAalayhim rabbuka saw<u>t</u>a AAa<u>tha</u>b<b>in</b>

so your Lord unleashed on them the scourge of punishment:

Therefore did thy Lord pour on them a scourge of diverse chastisements:

89

فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ

So Allah made them suffer His severe punishment, and annihilated them off the earth.

So Allah made them suffer His severe punishment, and annihilated them off the earth.

<p>فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord unloosed on them the whip of torment....89:13). The punishment inflicted upon them as a result of their mischief is referred to here as a 'whip of torment'. It signifies that just as lashes are inflicted across different parts of the body, the torment these nations received was similar to it in that they suffered different kinds of punishment.</p>

فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord unloosed on them the whip of torment....89:13). The punishment inflicted upon them as a result of their mischief is referred to here as a 'whip of torment'. It signifies that just as lashes are inflicted across different parts of the body, the torment these nations received was similar to it in that they suffered different kinds of punishment.

Your Lord is certainly in wait.

Indeed nothing is hidden from the sight of your Lord.

surely thy Lord is ever on the watch.

for, verily, thy Sustainer is ever on the watch!

Verily thy Lord is in an ambuscade,

Verily, your Lord is Ever Watchful (over them).

Your Lord is on the lookout.

Truly your Lord is ever watchful.

Verily, your Lord is Ever Watchful.

Lo! thy Lord is ever watchful.

Indeed your Lord is in ambush.

indeed, your Lord is ever watchful.

Indeed, your Lord is in observation.

your Lord keeps an eye on (all evil-doing people).

Most surely your Lord is watching.

Inna rabbaka labi<b>a</b>lmir<u>sa</u>d<b>i</b>

for, indeed, your Sustainer is ever on the watch!

For thy Lord is (as a Guardian) on a watch-tower.

89

إِنَّ رَبَّكَ لَبِٱلْمِرْصَادِ

O Messenger! Indeed, your Lord watches over and observes the actions of the people, so that He can requite whoever does good with Paradise, and whoever does evil with the hellfire.

O Messenger! Indeed, your Lord watches over and observes the actions of the people, so that He can requite whoever does good with Paradise, and whoever does evil with the hellfire.

<p>إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Surely your Lord is ever on the watch....89:14]. The</p><p>word mirsad or marsad [ is derived from the root rasada which means 'to lie in wait or on watch']. Thus it means 'an ambush, or a place of observation; it is usually used for a place where persons have to travel through a pass in which someone is lying in wait to strike them'. The verse purports to say that Allah is ever watching and observing their movements and activities. No one should think that he could escape Divine torment, because all are under His authority and Power, and He may administer His punishment whenever He wills. Some commentators state that this verse is the subject of the five oaths mentioned taken in the first five verses of this Surah.</p>

إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Surely your Lord is ever on the watch....89:14]. Theword mirsad or marsad [ is derived from the root rasada which means 'to lie in wait or on watch']. Thus it means 'an ambush, or a place of observation; it is usually used for a place where persons have to travel through a pass in which someone is lying in wait to strike them'. The verse purports to say that Allah is ever watching and observing their movements and activities. No one should think that he could escape Divine torment, because all are under His authority and Power, and He may administer His punishment whenever He wills. Some commentators state that this verse is the subject of the five oaths mentioned taken in the first five verses of this Surah.

As for man, whenever his Lord tries him and then is gracious and provides good things for him, he says: "My Lord has been gracious to me."

So man, whenever his Lord tests him by giving him honour and favours – thereupon he says, “My Lord has honoured me.”

As for man, whenever his Lord tries him, and honours him, and blesses him, then he says, 'My Lord has honoured me.'

BUT AS FOR man, whenever his Sustainer tries him by His generosity and by letting him enjoy a life of ease, he says, "My Sustainer has been [justly] generous towards me";

As for man - when his Lord proveth him and so honoureth him and is bounteous Unto him, then he saith: 'my Lord hath honoured me,

As for man, when his Lord tries him by giving him honour and gifts, then he says (puffed up): "My Lord has honoured me."

As for man, whenever his Lord tests him, and honors him, and prospers him, he says, “My Lord has honored me.”

As for man, when his Lord tests him by exalting him and bestowing His bounties upon him, he says: “My Lord has exalted me.”

As for man, when his Lord tries him by giving him honor and bounties, then he says: "My Lord has honored me."

As for man, whenever his Lord trieth him by honouring him, and is gracious unto him, he saith: My Lord honoureth me.

As for man, whenever his Lord tests him, and grants him honour, and blesses him, he says, ‘My Lord has honoured me.’

As for man, when his Lord tests him by honoring him and favoring him, he says: 'My Lord, has honored me'

And as for man, when his Lord tries him and [thus] is generous to him and favors him, he says, "My Lord has honored me."

As for the human being, when his Lord tests him, honors him, and grants him bounty, he says, "God has honored me".

And as for man, when his Lord tries him, then treats him with honor and makes him lead an easy life, he says: My Lord honors me.

Faamm<u>a</u> alins<u>a</u>nu i<u>tha</u> m<u>a</u> ibtal<u>a</u>hu rabbuhu faakramahu wanaAAAAamahu fayaqoolu rabbee akraman<b>i</b>

As for man, when his Lord tests him, through honour and blessings, he says, "My Lord has honoured me,"

Now, as for man, when his Lord trieth him, giving him honour and gifts, then saith he, (puffed up), "My Lord hath honoured me."

89

فَأَمَّا ٱلْإِنسَٰنُ إِذَا مَا ٱبْتَلَىٰهُ رَبُّهُۥ فَأَكْرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّىٓ أَكْرَمَنِ

Because the nations Allah destroyed were blessed with power and strength, Allah explains that blessing them with such is not proof of His being pleased with them. He says: As for the human, it is in his nature that when he is tested by his Lord and He favours him by blessing him with wealth, honour and offspring, he thinks that it is because of his nobility in the eyes of Allah. He says: “My Lord has favoured me because of me being worthy of being favoured.”

Because the nations Allah destroyed were blessed with power and strength, Allah explains that blessing them with such is not proof of His being pleased with them. He says: As for the human, it is in his nature that when he is tested by his Lord and He favours him by blessing him with wealth, honour and offspring, he thinks that it is because of his nobility in the eyes of Allah. He says: “My Lord has favoured me because of me being worthy of being favoured.”

<p>Wealth and Poverty are no Signs of One's Acceptance or Rejection</p><p>فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ ۔ وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ (As for man, when his Lord tests him, and thus gives him honour and bounties, he says, "My Lord has honoured me. But when he tests him, and thus straitens his provision for him, he says, "My Lord has disgraced me...89:15-16). The word 'man' here primarily refers to an 'unbelieving man' who may form any thought about Allah as he feels like, but in its general sense, the word may include a Muslim as well who has the same thought as an unbeliever. When Allah gives abundant wealth and good health to such people, the devil puts into their head two false ideas. First, they succumb to their baser instincts; they become haughty and arrogant; and they think that the wealth and health is the result of their superior intellect, personal capability, efforts and achievement. Secondly, they think that they are enjoying a favourable status with Allah. If they did not enjoy the favourable position with Him, they would not have been granted such an abundance of wealth. By the same token, if Allah curtails their sustenance i.e. they suffer some degree of poverty, they regard it as a curse from Allah, and complain that He is humiliating or dishonouring them, while they deserved honour and respect. The unbelievers and idolaters do hold such thoughts and ideas, as the Qur'an has pointed out on many occasions, but it is regrettable that many Muslims nowadays fall into similar ideas. Allah refutes man's belief by the expression کَلَّا Kalla 'No/never!' The matter is not as he claims. Wealth does not indicate acceptance of a man by Allah, nor does poverty indicate rejection. [ For indeed Allah gives wealth to those whom He loves and those whom He does not love. Likewise, He withholds sustenance /wealth from those whom He loves and those whom He does not love.] Often the matter is quite the contrary. Fir'aun (the Pharaoh) claimed godhead and lordship, yet he never suffered from any headache. Some of Prophets (علیہم السلام) were sliced, by enemies, into two pieces with a saw. The Holy Prophet ﷺ is reported to have said that the poor refugees will enter Paradise forty years before the wealthy muhajirs (Immigrants). [ Imam Muslim رحمۃ علیہ has transmitted it from ` Abdullah Ibn Umar ؓ - Mazhari ]. In another narration, the Holy Prophet ﷺ is reported to have said that whomever Allah loves, He keeps him away from the worldly luxuries as people keep away their sickly patients from water. [ Ahmad and Tirmidhi transmitted it on the authority of Qatadah Ibn Nu` man Mazhari ].</p>

Wealth and Poverty are no Signs of One's Acceptance or Rejectionفَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ ۔ وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ (As for man, when his Lord tests him, and thus gives him honour and bounties, he says, "My Lord has honoured me. But when he tests him, and thus straitens his provision for him, he says, "My Lord has disgraced me...89:15-16). The word 'man' here primarily refers to an 'unbelieving man' who may form any thought about Allah as he feels like, but in its general sense, the word may include a Muslim as well who has the same thought as an unbeliever. When Allah gives abundant wealth and good health to such people, the devil puts into their head two false ideas. First, they succumb to their baser instincts; they become haughty and arrogant; and they think that the wealth and health is the result of their superior intellect, personal capability, efforts and achievement. Secondly, they think that they are enjoying a favourable status with Allah. If they did not enjoy the favourable position with Him, they would not have been granted such an abundance of wealth. By the same token, if Allah curtails their sustenance i.e. they suffer some degree of poverty, they regard it as a curse from Allah, and complain that He is humiliating or dishonouring them, while they deserved honour and respect. The unbelievers and idolaters do hold such thoughts and ideas, as the Qur'an has pointed out on many occasions, but it is regrettable that many Muslims nowadays fall into similar ideas. Allah refutes man's belief by the expression کَلَّا Kalla 'No/never!' The matter is not as he claims. Wealth does not indicate acceptance of a man by Allah, nor does poverty indicate rejection. [ For indeed Allah gives wealth to those whom He loves and those whom He does not love. Likewise, He withholds sustenance /wealth from those whom He loves and those whom He does not love.] Often the matter is quite the contrary. Fir'aun (the Pharaoh) claimed godhead and lordship, yet he never suffered from any headache. Some of Prophets (علیہم السلام) were sliced, by enemies, into two pieces with a saw. The Holy Prophet ﷺ is reported to have said that the poor refugees will enter Paradise forty years before the wealthy muhajirs (Immigrants). [ Imam Muslim رحمۃ علیہ has transmitted it from ` Abdullah Ibn Umar ؓ - Mazhari ]. In another narration, the Holy Prophet ﷺ is reported to have said that whomever Allah loves, He keeps him away from the worldly luxuries as people keep away their sickly patients from water. [ Ahmad and Tirmidhi transmitted it on the authority of Qatadah Ibn Nu` man Mazhari ].

<h2 class="title">Wealth and Poverty are both a Test and Honor or Disgrace for the Servant</h2><p>Allah refutes man in his belief that if Allah gives Him abundant provisions to test him with it, it is out of His honor for him. But this is not the case, rather it is a trial and a test, as Allah says,</p><div class="text_uthmani arabic">أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ </div><p>(Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.) (23:55-56) Likewise, from another angle, if Allah tests him and tries him by curtailing his sustenance, he believes that is because Allah is humiliating him. As Allah says,</p><div class="text_uthmani arabic">كَلاَّ</div><p>(But no!) meaning, the matter is not as he claims, neither in this nor in that. For indeed Allah gives wealth to those whom He loves as well as those whom He does not love. Likewise, He withholds sustenance from those whom He loves and those whom He does not love. The point is that Allah should be obeyed in either circumstance. If one is wealthy, he should thank Allah for that, and if he is poor, he should exercise patience.</p><h2 class="title">From the Evil that the Servant does regarding Wealth</h2><p>Allah said,</p><div class="text_uthmani arabic">بَل لاَّ تُكْرِمُونَ الْيَتِيمَ-</div><p>(But you treat not the orphans with kindness and generosity!) This contains the command to honor him (the orphan). Abu Dawud recorded from Sahl bin Sa`id that the Messenger of Allah said,</p><div class="text_uthmani arabic">«أَنَا وَكَافِلُ الْيَتِيمِ كَهَاتَيْنِ فِي الْجَنَّة»</div><p>(The guardian of the orphan and I will be like these two in Paradise.) And he put his two fingers together - the middle finger and the index finger.</p><div class="text_uthmani arabic">وَلاَ تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ-</div><p>(And urge not one another on the feeding of the Miskin!) meaning, they do not command that the poor and the needy be treated with kindness, nor do they encourage each other to do so.</p><div class="text_uthmani arabic">وَتَأْكُلُونَ التُّرَاثَ</div><p>(And you devour the Turath) meaning, the inheritance.</p><div class="text_uthmani arabic">أَكْلاً لَّمّاً</div><p>(devouring with greed.) meaning, however they can get it, whether lawful or forbidden.</p><div class="text_uthmani arabic">وَتُحِبُّونَ الْمَالَ حُبّاً جَمّاً </div><p>(And you love wealth with love Jamma.) meaning, in abundance. This increases some of them in their wickedness.</p>

Wealth and Poverty are both a Test and Honor or Disgrace for the ServantAllah refutes man in his belief that if Allah gives Him abundant provisions to test him with it, it is out of His honor for him. But this is not the case, rather it is a trial and a test, as Allah says,أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ (Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.) (23:55-56) Likewise, from another angle, if Allah tests him and tries him by curtailing his sustenance, he believes that is because Allah is humiliating him. As Allah says,كَلاَّ(But no!) meaning, the matter is not as he claims, neither in this nor in that. For indeed Allah gives wealth to those whom He loves as well as those whom He does not love. Likewise, He withholds sustenance from those whom He loves and those whom He does not love. The point is that Allah should be obeyed in either circumstance. If one is wealthy, he should thank Allah for that, and if he is poor, he should exercise patience.From the Evil that the Servant does regarding WealthAllah said,بَل لاَّ تُكْرِمُونَ الْيَتِيمَ-(But you treat not the orphans with kindness and generosity!) This contains the command to honor him (the orphan). Abu Dawud recorded from Sahl bin Sa`id that the Messenger of Allah said,«أَنَا وَكَافِلُ الْيَتِيمِ كَهَاتَيْنِ فِي الْجَنَّة»(The guardian of the orphan and I will be like these two in Paradise.) And he put his two fingers together - the middle finger and the index finger.وَلاَ تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ-(And urge not one another on the feeding of the Miskin!) meaning, they do not command that the poor and the needy be treated with kindness, nor do they encourage each other to do so.وَتَأْكُلُونَ التُّرَاثَ(And you devour the Turath) meaning, the inheritance.أَكْلاً لَّمّاً(devouring with greed.) meaning, however they can get it, whether lawful or forbidden.وَتُحِبُّونَ الْمَالَ حُبّاً جَمّاً (And you love wealth with love Jamma.) meaning, in abundance. This increases some of them in their wickedness.

But when He tries him by restraining his means, he says: "My Lord despises me."

And if He tests him and restricts his livelihood – thereupon he says, “My Lord has degraded me!”

But when he tries him and stints for him his provision, then he says, 'My Lord has despised me.'

whereas, whenever He tries him by straitening his means of livelihood, he says, "My Sustainer has disgraced me!"

And when He proveth him, and so stinteth Unto him his provision, he saith: 'my Lord hath despised me.

But when He tries him, by straitening his means of life, he says: "My Lord has humiliated me!"

But whenever He tests him, and restricts his livelihood for him, he says, “My Lord has insulted me.”

But when He tests him by straitening his sustenance, he says: “My Lord has humiliated me.”

But when He tries him by straitening his means of life, he says: "My Lord has humiliated me!"

But whenever He trieth him by straitening his means of life, he saith: My Lord despiseth me.

But when He tests him and tightens for him his provision, he says, ‘My Lord has humiliated me.’

But when He tests him by restricting his provision, he says: 'My Lord has humiliated me'

But when He tries him and restricts his provision, he says, "My Lord has humiliated me."

However, when his Lord tests him by a measured amount of sustenance, he says, "God has disgraced me".

But when He tries him (differently), then straitens to him his means of subsistence, he says: My Lord has disgraced me.

Waamm<u>a</u> i<u>tha</u> m<u>a</u> ibtal<u>a</u>hu faqadara AAalayhi rizqahu fayaqoolu rabbee ah<u>a</u>nan<b>i</b>

but when He tests him by straitening his means of livelihood, he says, "My Lord has disgraced me."

But when He trieth him, restricting his subsistence for him, then saith he (in despair), "My Lord hath humiliated me!"

89

وَأَمَّآ إِذَا مَا ٱبْتَلَىٰهُ فَقَدَرَ عَلَيْهِ رِزْقَهُۥ فَيَقُولُ رَبِّىٓ أَهَٰنَنِ

And as for when He tests him by restricting his sustenance, he thinks it is because of his insignificance in the eyes of his Lord. So he says: “My Lord has disgraced me.”

And as for when He tests him by restricting his sustenance, he thinks it is because of his insignificance in the eyes of his Lord. So he says: “My Lord has disgraced me.”

No. In fact you are not generous to the orphans,

Not at all – but rather you do not honour the orphan.

No indeed; but you honour not the orphan,

But nay, nay, [O men, consider all that you do and fail to do:] you are not generous towards the orphan,

By no means! But ye honour not the orphan,

Nay! But you treat not the orphans with kindness and generosity (i.e. you neither treat them well, nor give them their exact right of inheritance)!

Not at all. But you do not honor the orphan.

But no; you do not treat the orphan honourably,

But no! But you treat not the orphans with kindness and generosity!

Nay, but ye (for your part) honour not the orphan

No indeed! No, you do not honour the orphan,

No! But you show no good to the orphan,

No! But you do not honor the orphan

(Since wealth does not necessarily guarantee everlasting happiness) then why do you not show kindness to the orphans,

Nay! but you do not honor the orphan,

Kall<u>a</u> bal l<u>a</u> tukrimoona alyateem<b>a</b>

No indeed, but you show no kindness to the orphan,

Nay, nay! but ye honour not the orphans!

89

كَلَّا بَل لَّا تُكْرِمُونَ ٱلْيَتِيمَ

Never! It is not as this human thinks, that favouring is proof of Allah being pleased with His servant, and that misfortune is proof of the servant’s insignificance in the eyes of his Lord. Rather, the reality is that you do not show generosity towards the orphan from the sustenance Allah has provided you with.

Never! It is not as this human thinks, that favouring is proof of Allah being pleased with His servant, and that misfortune is proof of the servant’s insignificance in the eyes of his Lord. Rather, the reality is that you do not show generosity towards the orphan from the sustenance Allah has provided you with.

<p>Spending on the Orphan is not Sufficient. Their respect is also necessary</p><p>لَّا تُكْرِمُونَ الْيَتِيم (No! But you do not honour the orphan....89:17). The unbelievers are warned, in these verses, against some of their evil character traits. First, as is mentioned in this verse, they do not honour and treat the orphans kindly. The basic objective of the verse is that they deprive them of their rights, and do not spend on them what is due to them, but the expression used is that they do not honour them, probably to indicate that the requirement of Allah's gratitude, and also of humanitarian sense, is not only that the orphans are given their dues by spending wealth on them, but it is also necessary to honour them and treat them kindly. The guardians should not despise and look down upon their wards, and to discriminate them against their own children. This is apparently a rebuff to the unbelievers who think that wealth is an 'honour' and poverty is a 'dishonour'. After refuting their thoughts and ideas with the expression کَلَّا Kalla 'No/ never!', the verse under comment progresses to say bal 'But' that they are deprived of sustenance, because they squander it in immoral pursuits, depriving the orphans of their rights in it.</p><p>وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ (and do not encourage one another to feed the needy....89:18). This is the second evil trait of the unbelievers. The style of this verse, in condemning the evil trait of the unbelievers, indicates that it is an obligation of the affluent to spend on the poor and indigent from their own wealth. Obviously, the poor are unable to spend owing to lack of means, but they should at least encourage others to feed the needy.</p>

Spending on the Orphan is not Sufficient. Their respect is also necessaryلَّا تُكْرِمُونَ الْيَتِيم (No! But you do not honour the orphan....89:17). The unbelievers are warned, in these verses, against some of their evil character traits. First, as is mentioned in this verse, they do not honour and treat the orphans kindly. The basic objective of the verse is that they deprive them of their rights, and do not spend on them what is due to them, but the expression used is that they do not honour them, probably to indicate that the requirement of Allah's gratitude, and also of humanitarian sense, is not only that the orphans are given their dues by spending wealth on them, but it is also necessary to honour them and treat them kindly. The guardians should not despise and look down upon their wards, and to discriminate them against their own children. This is apparently a rebuff to the unbelievers who think that wealth is an 'honour' and poverty is a 'dishonour'. After refuting their thoughts and ideas with the expression کَلَّا Kalla 'No/ never!', the verse under comment progresses to say bal 'But' that they are deprived of sustenance, because they squander it in immoral pursuits, depriving the orphans of their rights in it.وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ (and do not encourage one another to feed the needy....89:18). This is the second evil trait of the unbelievers. The style of this verse, in condemning the evil trait of the unbelievers, indicates that it is an obligation of the affluent to spend on the poor and indigent from their own wealth. Obviously, the poor are unable to spend owing to lack of means, but they should at least encourage others to feed the needy.

Nor do you urge one another to feed the poor,

And do not urge one another to feed the needy.

and you urge not the feeding of the needy,

and you do not urge one another to feed the needy,

Nor urge upon each other the feeding of the poor,

And urge not on the feeding of AlMiskin (the poor)!

And you do not urge the feeding of the poor.

and do not urge one another to feed the poor,

And urge not one another on the feeding of the Miskin!

And urge not on the feeding of the poor.

and do not urge the feeding of the needy.

nor do you urge one another to feed the needy.

And you do not encourage one another to feed the poor.

or urge one another to feed the destitute?

Nor do you urge one another to feed the poor,

Wal<u>a</u> ta<u>hadd</u>oona AAal<u>a</u> <u>t</u>aAA<u>a</u>mi almiskeen<b>i</b>

nor do you urge one another to feed the poor,

Nor do ye encourage one another to feed the poor!-

89

وَلَا تَحَٰٓضُّونَ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ

Neither do any of you encourage the other in feeding the poor person who cannot find anything to consume.

Neither do any of you encourage the other in feeding the poor person who cannot find anything to consume.

And you devour (others') inheritance greedily,

And you readily devour the inheritance with greed.

and you devour the inheritance greedily,

and you devour the inheritance [of others] with devouring greed,

And devour the inheritance devouring greedily,

And you devour inheritance all with greed,

And you devour inheritance with all greed.

and greedily devour the entire inheritance,

And you devour the Turath -- devouring with greed.

And ye devour heritages with devouring greed.

You eat the inheritance rapaciously,

and you devour the inheritance with greed,

And you consume inheritance, devouring [it] altogether,

Why do you take away the inheritance of others indiscriminately

And you eat away the heritage, devouring (everything) indiscriminately,

Watakuloona a<b>l</b>ttur<u>a</u>tha aklan lamm<u>a</u><b>n</b>

and you greedily devour the inheritance of the weak,

And ye devour inheritance - all with greed,

89

وَتَأْكُلُونَ ٱلتُّرَاثَ أَكْلًا لَّمًّا

You relentlessly devour the rights of the weak, i.e. the women and orphans, without consideration for its permissibility.

You relentlessly devour the rights of the weak, i.e. the women and orphans, without consideration for its permissibility.

<p>وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَّمًّا (And you devour the inheritance with a sweeping gulp...89:19). The word lamm means to 'gather, amass, concentrate the thing'. This is the third evil trait of the unbelievers, and the verse signifies that they devour inheritance with voracious appetites however they can get it, whether by lawful means or unlawful means. They gather them all together to make a sweeping gulp. When someone passes away, they take their own shares, together with the shares of others, regardless of whether the shares belong to orphans, widows or people who are absent. [ As a matter of principle,] it is not permitted to mix up lawful and forbidden wealth in any transaction. Here, however, 'inheritance' has been particularly mentioned, probably because having a greedy eye on it and pursuing it are a proof of man's greed and voracity for wealth. He stares at it like a beast of prey waiting for the person to die, and looking for the opportunity to distribute the estate. But an honourable man of principle and a noble person would not look at the wealth of the deceased with greedy eyes.</p>

وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَّمًّا (And you devour the inheritance with a sweeping gulp...89:19). The word lamm means to 'gather, amass, concentrate the thing'. This is the third evil trait of the unbelievers, and the verse signifies that they devour inheritance with voracious appetites however they can get it, whether by lawful means or unlawful means. They gather them all together to make a sweeping gulp. When someone passes away, they take their own shares, together with the shares of others, regardless of whether the shares belong to orphans, widows or people who are absent. [ As a matter of principle,] it is not permitted to mix up lawful and forbidden wealth in any transaction. Here, however, 'inheritance' has been particularly mentioned, probably because having a greedy eye on it and pursuing it are a proof of man's greed and voracity for wealth. He stares at it like a beast of prey waiting for the person to die, and looking for the opportunity to distribute the estate. But an honourable man of principle and a noble person would not look at the wealth of the deceased with greedy eyes.

And love wealth with all your heart.

And you harbour intense love for wealth.

and you love wealth with an ardent love

and you love wealth with boundless love!

And ye love riches with exceeding love.

And you love wealth with much love!

And you love wealth with immense love.

and love the riches, loving them ardently.

And you love wealth with love Jamma.

And love wealth with abounding love.

and love wealth with much fondness.

and you ardently love wealth.

And you love wealth with immense love.

and why do you have an excessive love of riches?

And you love wealth with exceeding love.

Watu<u>h</u>ibboona alm<u>a</u>la <u>h</u>ubban jamm<u>a</u><b>n</b>

and you have a love of wealth which can never be satisfied.

And ye love wealth with inordinate love!

89

وَتُحِبُّونَ ٱلْمَالَ حُبًّا جَمًّا

And you intensely love wealth, being miserly in spending it in the path of Allah, due to your greed of it.

And you intensely love wealth, being miserly in spending it in the path of Allah, due to your greed of it.

<p>وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا (and love wealth, with an excessive love 89:20). The</p><p>word jamm means 'excessive'. This verse refers to the fourth evil trait of the unbelievers. They have an insatiable love for wealth. The word 'excessive' indicates that love of wealth in itself, in a sober sense, is a natural instinct of man. That has not been condemned here. What is denounced is the excessive or insatiable love of wealth. After describing the evil traits of the unbelievers, the passage reverts to the main theme that was emphasised in the earlier part of the Surah with five oaths, that is, the punishment of the Hereafter. In this connection, it first mentions the process of the end of the world, and subsequently the establishment of the Day of Resurrection, thus:</p><p>كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (No! When the earth will be crushed thoroughly to be turned into bits...89:21). The word dakk literally means 'to pound or crush a thing into bits and pieces'. This refers to the earthquakes that will crush and ground the mountains to dust. The world will thus be dissolved. This will be the first stage of Resurrection. When this stage of Resurrection ends, the second stage of Resurrection will begin. The word dakkan is repeated in order to show that there will be a series of earthquakes before the dissolution of the world.</p>

وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا (and love wealth, with an excessive love 89:20). Theword jamm means 'excessive'. This verse refers to the fourth evil trait of the unbelievers. They have an insatiable love for wealth. The word 'excessive' indicates that love of wealth in itself, in a sober sense, is a natural instinct of man. That has not been condemned here. What is denounced is the excessive or insatiable love of wealth. After describing the evil traits of the unbelievers, the passage reverts to the main theme that was emphasised in the earlier part of the Surah with five oaths, that is, the punishment of the Hereafter. In this connection, it first mentions the process of the end of the world, and subsequently the establishment of the Day of Resurrection, thus:كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (No! When the earth will be crushed thoroughly to be turned into bits...89:21). The word dakk literally means 'to pound or crush a thing into bits and pieces'. This refers to the earthquakes that will crush and ground the mountains to dust. The world will thus be dissolved. This will be the first stage of Resurrection. When this stage of Resurrection ends, the second stage of Resurrection will begin. The word dakkan is repeated in order to show that there will be a series of earthquakes before the dissolution of the world.

Surely when We pound the earth to powder grounded, pounded to dust,

Most certainly – when the earth is smashed and blown to bits.

No indeed! When the earth is ground to powder,

Nay, but [how will you fare on Judgment Day,] when the earth is crushed with crushing upon crushing,

By no means! when the earth shall be ground with grinding, grinding,

Nay! When the earth is ground to powder,

No—when the earth is leveled, pounded, and crushed.

But no; when the earth is ground to powder,

Nay! When the earth is flatened, Dakkan Dakka.

Nay, but when the earth is ground to atoms, grinding, grinding,

No indeed! When the earth is levelled to a plain,

No! But when the earth quakes and is pounded,

No! When the earth has been leveled - pounded and crushed -

When the earth is crushed into small pieces

Nay! when the earth is made to crumble to pieces,

Kall<u>a</u> i<u>tha</u> dukkati alar<u>d</u>u dakkan dakk<u>a</u><b>n</b>

No indeed! When the earth is crushed and ground to dust,

Nay! When the earth is pounded to powder,

89

كَلَّآ إِذَا دُكَّتِ ٱلْأَرْضُ دَكًّا دَكًّا

These actions are not befitting of you. Remember when the earth will be moved vigorously and shaken.

These actions are not befitting of you. Remember when the earth will be moved vigorously and shaken.

<h2 class="title">On the Day of Judgement Everyone will be recompensed according to what He did of Good or Evil</h2><p>Allah informs of what will happen on the Day of Judgement of the great horrors. He says,</p><div class="text_uthmani arabic">كَلاَّ</div><p>(Nay!) meaning, truly.</p><div class="text_uthmani arabic">إِذَا دُكَّتِ الاٌّرْضُ دَكّاً دَكّاً</div><p>(When the earth is flatened, Dakkan Dakka.) meaning, the earth and the mountains will be flattened, leveled and made even, and the creatures will rise from their graves for their Lord.</p><div class="text_uthmani arabic">وَجَآءَ رَبُّكَ</div><p>(And your Lord comes) meaning, for the session of Judgement between His creatures. This is after they requested the best of the Sons of Adam -- Muhammad -- to intercede with Allah. This will occur only after they have requested the other great Messengers, one after another. Yet, all of them will say, "I cannot do that for you." This will continue until the beseeching of the men reaches Muhammad , and he will say, "I will do it, I will do it." So he will go and seek to intercede with Allah as the session of Judgement will have come, and Allah will allow him to intercede for that (the Judgement). This will be the first of the intercessions, and it is the praiseworthy station that has already been discussed in Surat Subhan (Al-Isra'). So Allah will come for the session of Judgement as He wills, and the angels will also come, lined up in rows upon rows before Him. Then Allah says,</p><div class="text_uthmani arabic">وَجِىءَ يَوْمَئِذٍ بِجَهَنَّمَ</div><p>(And Hell will be brought near that Day.) In his Sahih, Imam Muslim bin Al-Hajjaj recorded that `Abdullah bin Mas`ud said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«يُؤْتَى بِجَهَنَّمَ يَوْمَئِذٍ لَهَا سَبْعُونَ أَلْفَ زِمَامٍ مَعَ كُلِّ زِمَام سَبْعُونَ أَلْفَ مَلَكٍ يَجُرُّونَهَا»</div><p>(Hell will be brought on near that Day and it will have seventy thousand leashes, and each leash will have seventy thousand angels pulling it.) At-Tirmidhi also recorded the same narration. Allah said:</p><div class="text_uthmani arabic">يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ</div><p>(On that Day will man remember,) meaning, his deeds, and what he did before in his past and recent times.</p><div class="text_uthmani arabic">وَأَنَّى لَهُ الذِّكْرَى</div><p>(but how will that remembrance avail him) meaning, how can remembrance then benefit him</p><div class="text_uthmani arabic">يَقُولُ يلَيْتَنِى قَدَّمْتُ لِحَيَاتِى </div><p>(He will say: "Alas! Would that I had sent forth for my life!") meaning, if he was a disobedient person, he will be sorry for the acts of disobedience he committed. If he was an obedient person, he will wish that he performed more acts of obdedience. This is similar to what Imam Ahmad bin Hanbal recorded from Muhammad bin Abi `Amirah, who was one of the Companions of the Messenger of Allah . He said, "If a servant fell down on his face (in prostration) from the day that he was born until the day he died as an old man, in obedience to Allah, he would scorn this act on the Day of Judgement. He would wish to be returned to this life so that he could earn more reward and compensation." Allah then says,</p><div class="text_uthmani arabic">فَيَوْمَئِذٍ لاَّ يُعَذِّبُ عَذَابَهُ أَحَدٌ </div><p>(So on that Day none will punish as He will punish.) meaning, there is no one more severely punished than those whom Allah punishes for disobeying Him.</p><div class="text_uthmani arabic">وَلاَ يُوثِقُ وَثَاقَهُ أَحَدٌ </div><p>(And none will bind as He will bind.) meaning, there is no one who is more severely punished and bound than those the Az-Zabaniyah punish the disbelievers in their Lord. This is for the criminals and the wrongdoers among the creatures. In reference to the pure and tranquil soul -- which is always at rest and abiding by the truth it will be said to it,</p><div class="text_uthmani arabic">يأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِى إِلَى رَبِّكِ</div><p>(O tranquil soul! Come back to your Lord.) meaning, to His company, His reward and what He has prepared for His servants in His Paradise.</p><div class="text_uthmani arabic">رَّاضِيَةٍ</div><p>(well-pleased) meaning, within itself.</p><div class="text_uthmani arabic">مَّرْضِيَّةً</div><p>(well-pleasing.) meaning, pleased with Allah, and He will be pleased with it and gratify it.</p><div class="text_uthmani arabic">فَادْخُلِى فِى عِبَادِى </div><p>(Enter then among My servants,) meaning, among their ranks.</p><div class="text_uthmani arabic">وَادْخُلِى جَنَّتِى </div><p>(And enter My Paradise!) This will be said to it at the time of death and on the Day of Judgement. This is like the angels giving glad tiding to the believer at his time of death and when he rises from his grave. Likewise is this statement here. Ibn Abi Hatim recorded from Ibn `Abbas concerning Allah's statement,</p><div class="text_uthmani arabic">يأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِى إِلَى رَبِّكِ رَاضِيَةً مَّرْضِيَّةً </div><p>(O tranquil soul! Come back to your Lord, well-pleased and well-pleasing!) He said, "This Ayah was revealed while Abu Bakr was sitting (with the Prophet ). So he said, `O Messenger of Allah! There is nothing better than this!' The Prophet then replied,</p><div class="text_uthmani arabic">«أَمَا إِنَّهُ سَيُقَالُ لَكَ هَذَا»</div><p>(This will indeed be said to you.)" This is the end of the Tafsir of Surat Al-Fajr, and all praise and blessings are due to Allah.</p>

On the Day of Judgement Everyone will be recompensed according to what He did of Good or EvilAllah informs of what will happen on the Day of Judgement of the great horrors. He says,كَلاَّ(Nay!) meaning, truly.إِذَا دُكَّتِ الاٌّرْضُ دَكّاً دَكّاً(When the earth is flatened, Dakkan Dakka.) meaning, the earth and the mountains will be flattened, leveled and made even, and the creatures will rise from their graves for their Lord.وَجَآءَ رَبُّكَ(And your Lord comes) meaning, for the session of Judgement between His creatures. This is after they requested the best of the Sons of Adam -- Muhammad -- to intercede with Allah. This will occur only after they have requested the other great Messengers, one after another. Yet, all of them will say, "I cannot do that for you." This will continue until the beseeching of the men reaches Muhammad , and he will say, "I will do it, I will do it." So he will go and seek to intercede with Allah as the session of Judgement will have come, and Allah will allow him to intercede for that (the Judgement). This will be the first of the intercessions, and it is the praiseworthy station that has already been discussed in Surat Subhan (Al-Isra'). So Allah will come for the session of Judgement as He wills, and the angels will also come, lined up in rows upon rows before Him. Then Allah says,وَجِىءَ يَوْمَئِذٍ بِجَهَنَّمَ(And Hell will be brought near that Day.) In his Sahih, Imam Muslim bin Al-Hajjaj recorded that `Abdullah bin Mas`ud said that the Messenger of Allah said,«يُؤْتَى بِجَهَنَّمَ يَوْمَئِذٍ لَهَا سَبْعُونَ أَلْفَ زِمَامٍ مَعَ كُلِّ زِمَام سَبْعُونَ أَلْفَ مَلَكٍ يَجُرُّونَهَا»(Hell will be brought on near that Day and it will have seventy thousand leashes, and each leash will have seventy thousand angels pulling it.) At-Tirmidhi also recorded the same narration. Allah said:يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ(On that Day will man remember,) meaning, his deeds, and what he did before in his past and recent times.وَأَنَّى لَهُ الذِّكْرَى(but how will that remembrance avail him) meaning, how can remembrance then benefit himيَقُولُ يلَيْتَنِى قَدَّمْتُ لِحَيَاتِى (He will say: "Alas! Would that I had sent forth for my life!") meaning, if he was a disobedient person, he will be sorry for the acts of disobedience he committed. If he was an obedient person, he will wish that he performed more acts of obdedience. This is similar to what Imam Ahmad bin Hanbal recorded from Muhammad bin Abi `Amirah, who was one of the Companions of the Messenger of Allah . He said, "If a servant fell down on his face (in prostration) from the day that he was born until the day he died as an old man, in obedience to Allah, he would scorn this act on the Day of Judgement. He would wish to be returned to this life so that he could earn more reward and compensation." Allah then says,فَيَوْمَئِذٍ لاَّ يُعَذِّبُ عَذَابَهُ أَحَدٌ (So on that Day none will punish as He will punish.) meaning, there is no one more severely punished than those whom Allah punishes for disobeying Him.وَلاَ يُوثِقُ وَثَاقَهُ أَحَدٌ (And none will bind as He will bind.) meaning, there is no one who is more severely punished and bound than those the Az-Zabaniyah punish the disbelievers in their Lord. This is for the criminals and the wrongdoers among the creatures. In reference to the pure and tranquil soul -- which is always at rest and abiding by the truth it will be said to it,يأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِى إِلَى رَبِّكِ(O tranquil soul! Come back to your Lord.) meaning, to His company, His reward and what He has prepared for His servants in His Paradise.رَّاضِيَةٍ(well-pleased) meaning, within itself.مَّرْضِيَّةً(well-pleasing.) meaning, pleased with Allah, and He will be pleased with it and gratify it.فَادْخُلِى فِى عِبَادِى (Enter then among My servants,) meaning, among their ranks.وَادْخُلِى جَنَّتِى (And enter My Paradise!) This will be said to it at the time of death and on the Day of Judgement. This is like the angels giving glad tiding to the believer at his time of death and when he rises from his grave. Likewise is this statement here. Ibn Abi Hatim recorded from Ibn `Abbas concerning Allah's statement,يأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِى إِلَى رَبِّكِ رَاضِيَةً مَّرْضِيَّةً (O tranquil soul! Come back to your Lord, well-pleased and well-pleasing!) He said, "This Ayah was revealed while Abu Bakr was sitting (with the Prophet ). So he said, `O Messenger of Allah! There is nothing better than this!' The Prophet then replied,«أَمَا إِنَّهُ سَيُقَالُ لَكَ هَذَا»(This will indeed be said to you.)" This is the end of the Tafsir of Surat Al-Fajr, and all praise and blessings are due to Allah.

And comes your Lord, and angels row on row,

And when the command of your Lord comes – and the angels row by row,

and thy Lord comes, and the angels rank on rank,

and [the majesty of] thy Sustainer stands revealed, as well as [the true nature of] the angels; rank upon rank?

And thy Lord shall come and the angels, rank on rank.

And your Lord comes with the angels in rows,

And your Lord comes, with the angels, row after row.

and when your Lord appears with rows upon rows of angels,

And your Lord comes with the angels in rows.

And thy Lord shall come with angels, rank on rank,

and your Lord [’s edict] arrives with the angels in ranks,

and your Lord comes with the angels, rank upon rank,

And your Lord has come and the angels, rank upon rank,

and (when you find yourself) in the presence of your Lord and the rows and rows of angels, your greed for riches will certainly be of no avail to you.

And your Lord comes and (also) the angels in ranks,

Waj<u>a</u>a rabbuka wa<b>a</b>lmalaku <u>s</u>affan <u>s</u>aff<u>a</u><b>n</b>

when your Lord comes down with the angels, rank upon rank,

And thy Lord cometh, and His angels, rank upon rank,

89

وَجَآءَ رَبُّكَ وَٱلْمَلَكُ صَفًّا صَفًّا

And your Lord will come, O Messenger, to pass judgement between His servants, and the angels will also come arranged in rows.

And your Lord will come, O Messenger, to pass judgement between His servants, and the angels will also come arranged in rows.

<p>وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (and your Lord will come, and the angels as well, lined up in rows....89:22) They will arrive in the Plain of Gathering. The words 'your Lord will come' is an allegorical expression. No one, besides Allah, knows the nature of His coming. The words 'and the angels [ will arrive ] as well, lined up in rows' are clear in meaning.</p><p>وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ ۚ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (and Jahannam [ Hell ], on that day, will be brought forward, it will be the day when man will realise the truth, but from where will he take advantage of such realisation?.... 89:23). No one, besides Allah, knows how exactly 'Hell' will be brought forward in the Plain of Gathering. Apparently, 'Hell' which is at the moment beneath the seventh earth will at that moment will flare up, and the oceans become part of the flame. In this way, Hell during the gathering will be in front of all.</p>

وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (and your Lord will come, and the angels as well, lined up in rows....89:22) They will arrive in the Plain of Gathering. The words 'your Lord will come' is an allegorical expression. No one, besides Allah, knows the nature of His coming. The words 'and the angels [ will arrive ] as well, lined up in rows' are clear in meaning.وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ ۚ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (and Jahannam [ Hell ], on that day, will be brought forward, it will be the day when man will realise the truth, but from where will he take advantage of such realisation?.... 89:23). No one, besides Allah, knows how exactly 'Hell' will be brought forward in the Plain of Gathering. Apparently, 'Hell' which is at the moment beneath the seventh earth will at that moment will flare up, and the oceans become part of the flame. In this way, Hell during the gathering will be in front of all.

And Hell is brought near, that day will man remember, but of what avail will then remembering be?

And when hell is brought that day – on that day will man reflect, but where is the time now to think?

and Gehenna is brought out, upon that day man will remember; and how shall the Reminder be for him?

And on that Day hell will be brought [within sight]; on that Day man will remember [all that he did and failed to do]: but what will that remembrance avail him?

And the Hell on that Day shall be brought nigh. On that Day man shall remember, but how will remembrance avail him?

And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance (then) avail him?

And on that Day, Hell is brought forward. On that Day, man will remember, but how will remembrance avail him?

and when Hell is brought near that Day. On that Day will man understand, but of what avail will that understanding be?

And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance avail him

And hell is brought near that day; on that day man will remember, but how will the remembrance (then avail him)?

the day when hell is brought [near], man will take admonition on that day, but what will that admonition avail him?

and Gehenna (Hell) is brought near on that Day the human will remember, and how shall the Reminder be for him?

And brought [within view], that Day, is Hell - that Day, man will remember, but what good to him will be the remembrance?

On that day, hell will be brought closer and the human being will come to his senses, but this will be of no avail to him.

And hell is made to appear on that day. On that day shall man be mindful, and what shall being mindful (then) avail him?

Wajeea yawmai<u>th</u>in bijahannama yawmai<u>th</u>in yata<u>th</u>akkaru alins<u>a</u>nu waann<u>a</u> lahu a<b>l</b><u>thth</u>ikr<u>a</u>

and Hell is made to appear on that Day, then man will be mindful, but what will being mindful then avail him?

And Hell, that Day, is brought (face to face),- on that Day will man remember, but how will that remembrance profit him?

89

وَجِا۟ىٓءَ يَوْمَئِذٍۭ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ ٱلْإِنسَٰنُ وَأَنَّىٰ لَهُ ٱلذِّكْرَىٰ

And on that day, hell will be brought with it having seventy thousand reins, each rein being pulled by seventy thousand angels. On that day, the human will remember his shortcomings in the rights of Allah, but that remembrance on that day will not benefit him in the slightest, because it will be a Day of Requital, not action!

And on that day, hell will be brought with it having seventy thousand reins, each rein being pulled by seventy thousand angels. On that day, the human will remember his shortcomings in the rights of Allah, but that remembrance on that day will not benefit him in the slightest, because it will be a Day of Requital, not action!

<p>يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (it will be the day when man will realise the truth, but from where will he take advantage of such realisation? - 89-23). The word tadhakkur in this context means 'to realise'. The unbelievers will realise the errors of their ways in the Hereafter, but it will be too late, because it is this present world where 'Imn and good deeds benefit the people. The Hereafter is the place only for reckoning and retribution. Man will express his remorse thus:</p><p>يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (He will say, "0 Would that I had sent ahead [ some good deeds ] for [ this ] my life!"....89:24). When he faces the torment of disbelief and idolatry on that day of devastation, man will lament that he should have carried out good deeds and refrained from sin in this world to be saved from punishment in the Hereafter. But it will be of no avail. Allah says: 'So, that day, no one can punish like He will punish, nor can anyone shackle like He will shackle....89:26] Having described the torment of the unbelievers, the conclusion of the Surah gives cheerful news to the believers that they will be admitted into Paradise. Thus it says:</p>

يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (it will be the day when man will realise the truth, but from where will he take advantage of such realisation? - 89-23). The word tadhakkur in this context means 'to realise'. The unbelievers will realise the errors of their ways in the Hereafter, but it will be too late, because it is this present world where 'Imn and good deeds benefit the people. The Hereafter is the place only for reckoning and retribution. Man will express his remorse thus:يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (He will say, "0 Would that I had sent ahead [ some good deeds ] for [ this ] my life!"....89:24). When he faces the torment of disbelief and idolatry on that day of devastation, man will lament that he should have carried out good deeds and refrained from sin in this world to be saved from punishment in the Hereafter. But it will be of no avail. Allah says: 'So, that day, no one can punish like He will punish, nor can anyone shackle like He will shackle....89:26] Having described the torment of the unbelievers, the conclusion of the Surah gives cheerful news to the believers that they will be admitted into Paradise. Thus it says:

He will say: "Alas the woe! Would that I had sent ahead something in my life."

He will say, “Alas – if only I had sent some good deeds ahead, during my lifetime!”

He shall say, 'O would that I had forwarded for my life!'

He will say, "Oh, would that I had. provided beforehand for my life [to come]!"

He will say. 'would that I had sent before for this life of mine!

He will say: "Alas! Would that I had sent forth (good deeds) for (this) my life!"

He will say, “If only I had forwarded for my life.”

He will say: “Would that I had sent ahead what would be of avail for this life of mine!”

He will say: "Alas! Would that I had sent forth for my life!"

He will say: Ah, would that I had sent before me (some provision) for my life!

He will say, ‘Alas, had I sent ahead for my life [in the Hereafter]!’

He will say: 'Would that I had forwarded (good works) for my life!'

He will say, "Oh, I wish I had sent ahead [some good] for my life."

He will say, "Would that I had done some good deeds for this life".

He shall say: O! would that I had sent before for (this) my life!

Yaqoolu y<u>a</u> laytanee qaddamtu li<u>h</u>ay<u>a</u>tee

He will say, "Oh, would that I had provided beforehand for my life!"

He will say: "Ah! Would that I had sent forth (good deeds) for (this) my (Future) Life!"

89

يَقُولُ يَٰلَيْتَنِى قَدَّمْتُ لِحَيَاتِى

He will say out of intense regret: “If only I had sent forth good deeds for my life Hereafter, which is the real life.”

He will say out of intense regret: “If only I had sent forth good deeds for my life Hereafter, which is the real life.”

None can punish as He will punish on that day,

So on that day, no one punishes like He does!

Upon that day none shall chastise as He chastises,

For, none can make suffer as He will make suffer [the sinners] on that Day,

Wherefore on that Day none shall torment with His torment.

So on that Day, none will punish as He will punish.

On that Day, none will punish as He punishes.

Then on that Day Allah will chastise as none other can chastise;

So on that Day none will punish as He will punish.

None punisheth as He will punish on that day!

On that day none shall punish as He punishes,

But on that Day none will punish as He (Allah) will punish,

So on that Day, none will punish [as severely] as His punishment,

On that day the punishment of God and His detention will be unparalleled.

But on that day shall no one chastise with (anything like) His chastisement,

Fayawmai<u>th</u>in l<u>a</u> yuAAa<u>thth</u>ibu AAa<u>tha</u>bahu a<u>h</u>ad<b>un</b>

On that Day no one will punish as He punishes,

For, that Day, His Chastisement will be such as none (else) can inflict,

89

فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُۥٓ أَحَدٌ

On that day no one will penalise like the penalising of Allah, because the penalising of Allah is most severe and lasting.

On that day no one will penalise like the penalising of Allah, because the penalising of Allah is most severe and lasting.

And none can bind as He will bind.

And no one binds like He does!

none shall bind as He binds.

and none can bind with bonds like His.

Nor shall any bind with His bond.

And none will bind as He will bind.

And none will shackle as He shackles.

and Allah will bind as none other can bind.

And none will bind as He will bind.

None bindeth as He then will bind.

and none shall bind as He binds.

nor will any bind as He binds.

And none will bind [as severely] as His binding [of the evildoers].

And His bonds will be such as none other can bind.

And no one shall bind with (anything like) His binding.

Wal<u>a</u> yoothiqu wath<u>a</u>qahu a<u>h</u>ad<b>un</b>

and none can bind with bonds like His!

And His bonds will be such as none (other) can bind.

89

وَلَا يُوثِقُ وَثَاقَهُۥٓ أَحَدٌ

Neither will anyone bind in chains like His binding of the disbelievers in chains.

Neither will anyone bind in chains like His binding of the disbelievers in chains.

O you tranquil soul,

O the contented soul!

'O soul at peace,

[But unto the righteous God will say,] "O thou human being that hast attained to inner peace!

O thou peaceful soul!

(It will be said to the pious): "O (you) the one in (complete) rest and satisfaction!

But as for you, O tranquil soul.

(On the other hand it will be said): “O serene soul!

"O tranquil soul!"

But ah! thou soul at peace!

‘O soul at peace!

O satisfied soul,

[To the righteous it will be said], "O reassured soul,

Serene soul,

O soul that art at rest!

Y<u>a</u> ayyatuh<u>a</u> a<b>l</b>nnafsu almu<u>t</u>mainna<b>tu</b>

[But to the righteous, God will say], "O soul at peace,

(To the righteous soul will be said:) "O (thou) soul, in (complete) rest and satisfaction!

89

يَٰٓأَيَّتُهَا ٱلنَّفْسُ ٱلْمُطْمَئِنَّةُ

After Allah mentioned the requital of the disbelievers, He mentions the requital of the believers. He says: As for the soul of the believer, it will be told at the time of death and on the Day of Judgement: “O the soul contented with faith and good deeds!”

After Allah mentioned the requital of the disbelievers, He mentions the requital of the believers. He says: As for the soul of the believer, it will be told at the time of death and on the Day of Judgement: “O the soul contented with faith and good deeds!”

<p>يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ( O contented soul...89:27). Here the soul of the believer is referred to as nafs mutma'innah 'the contented soul'. The word mutma'innah literally means 'calm'. It refers to the soul that is 'peaceful and tranquil' as a result of remembrance and obedience of Allah. When he abandons it, he feels restless. This is probably the same soul as is made pure, through spiritual exercises and discipline, from the evil traits and bad conduct. Obedience of Allah and His remembrance becomes his predisposition. Shari'ah becomes his nature.</p><p>ارْجِعِي إِلَىٰ رَبِّكِ (come back to your Lord....89:28). The words 'come back' indicate that his first place was with his Lord, and now he is commanded to go back to Him. This confirms the narration that the souls of the believers, together with their Book of Deeds, will be in ` illiyin. ` Illiyin is a place on the seventh heaven in the shade of the Throne of the Most-Merciful Lord. This is the original resting-place of all human souls, from where they are brought out and put into human body. After death, the souls are returned to that place.</p>

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ( O contented soul...89:27). Here the soul of the believer is referred to as nafs mutma'innah 'the contented soul'. The word mutma'innah literally means 'calm'. It refers to the soul that is 'peaceful and tranquil' as a result of remembrance and obedience of Allah. When he abandons it, he feels restless. This is probably the same soul as is made pure, through spiritual exercises and discipline, from the evil traits and bad conduct. Obedience of Allah and His remembrance becomes his predisposition. Shari'ah becomes his nature.ارْجِعِي إِلَىٰ رَبِّكِ (come back to your Lord....89:28). The words 'come back' indicate that his first place was with his Lord, and now he is commanded to go back to Him. This confirms the narration that the souls of the believers, together with their Book of Deeds, will be in ` illiyin. ` Illiyin is a place on the seventh heaven in the shade of the Throne of the Most-Merciful Lord. This is the original resting-place of all human souls, from where they are brought out and put into human body. After death, the souls are returned to that place.

Return to your Lord, well-pleased and well-pleasing Him.

Return towards your Lord – you being pleased with Him, and He pleased with you!

return unto thy Lord, well-pleased, well-pleasing!

Return thou unto thy Sustainer, well-pleased [and] pleasing [Him]:

Return Unto thine Lord well pleased and well-pleasing.

"Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him!

Return to your Lord, pleased and accepted.

Return to your Lord well-pleased (with your blissful destination), well-pleasing (to your Lord).

"Come back to your Lord, -- well-pleased and well-pleasing!"

Return unto thy Lord, content in His good pleasure!

Return to your Lord, pleased and pleasing!

return to your Lord wellpleased, wellpleasing.

Return to your Lord, well-pleased and pleasing [to Him],

return to your Lord well pleased with him and He will be pleased with you.

Return to your Lord, well-pleased (with him), well-pleasing (Him),

IrjiAAee il<u>a</u> rabbiki r<u>ad</u>iyatan mar<u>d</u>iyya<b>tan</b>

return to your Lord, well-pleased, well-pleasing.

"Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him!

89

ٱرْجِعِىٓ إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً

“Return to your Lord, pleased with Him because of the abundant reward you will receive, and with Him may He be glorified being pleased with you because of your good deeds.”

“Return to your Lord, pleased with Him because of the abundant reward you will receive, and with Him may He be glorified being pleased with you because of your good deeds.”

<p>رَاضِيَةً مَّرْضِيَّةً (...well-pleased, well-pleasing....89:28). [ The true believer's ] soul is well-pleased with decrees destined by Allah and His legislative commands, and Allah too is well-pleased with His slave. The slave's being pleased with Allah's decrees and injunctions is a sign that Allah is pleased.</p>

رَاضِيَةً مَّرْضِيَّةً (...well-pleased, well-pleasing....89:28). [ The true believer's ] soul is well-pleased with decrees destined by Allah and His legislative commands, and Allah too is well-pleased with His slave. The slave's being pleased with Allah's decrees and injunctions is a sign that Allah is pleased.

"Enter then among My votaries,

Then enter the ranks of My chosen bondmen!

Enter thou among My servants!

enter, then, together with My [other true] servants –

Enter thou among My righteous bondmen!

"Enter you, then, among My honoured slaves,

Enter among My servants.

So enter among My (righteous) servants

"Enter then among My servants,"

Enter thou among My bondmen!

Then enter among My servants,

Join My worshipers and

And enter among My [righteous] servants

Enter among My servants

So enter among My servants,

Fa<b>o</b>dkhulee fee AAib<u>a</u>dee

Join My servants.

"Enter thou, then, among My devotees!

89

فَٱدْخُلِى فِى عِبَٰدِى

“Now enter along with My pious servants.”

“Now enter along with My pious servants.”

<p>فَادْخُلِي فِي عِبَادِي (So, enter among My [ special ] servants...89:29). In other words, the contented soul will be addressed [ compassionately ], and first asked to enter the fold of righteous and sincere slaves, and then to enter Paradise. This indicates that entry into Paradise depends on their being, first and foremost, in the fold of the righteous believers. Then they will enter Paradise all together. This shows that joining the company of the righteous in this world is a sign that he will enter Paradise with them. Thus Prophet Sulaiman (علیہ السلام) prayed:</p><p>وَأَدْخِلْنِي بِرَ‌حْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ</p><p>'...and admit me, by Your mercy, among Your righteous slaves...[ 27:19] '</p><p>Prophet Yusuf (علیہ السلام) prayed:</p><p>وَأَلْحِقْنِي بِالصَّالِحِينَ</p><p>'...and make me join the righteous. [ 12:101] '</p><p>The above supplications indicate that the company of the righteous is such a great blessing that even the Holy Prophets cannot do without, as a result they pray for it.</p>

فَادْخُلِي فِي عِبَادِي (So, enter among My [ special ] servants...89:29). In other words, the contented soul will be addressed [ compassionately ], and first asked to enter the fold of righteous and sincere slaves, and then to enter Paradise. This indicates that entry into Paradise depends on their being, first and foremost, in the fold of the righteous believers. Then they will enter Paradise all together. This shows that joining the company of the righteous in this world is a sign that he will enter Paradise with them. Thus Prophet Sulaiman (علیہ السلام) prayed:وَأَدْخِلْنِي بِرَ‌حْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ'...and admit me, by Your mercy, among Your righteous slaves...[ 27:19] 'Prophet Yusuf (علیہ السلام) prayed:وَأَلْحِقْنِي بِالصَّالِحِينَ'...and make me join the righteous. [ 12:101] 'The above supplications indicate that the company of the righteous is such a great blessing that even the Holy Prophets cannot do without, as a result they pray for it.

Enter then My garden."

And come into My Paradise!

Enter thou My Paradise!'

yea, enter thou My paradise!"

And enter thou My Garden.

"And enter you My Paradise!"

Enter My Paradise.

and enter My Paradise.”

"And enter My Paradise!"

Enter thou My Garden!

and enter My paradise!’

enter My Paradise!

And enter My Paradise."

into My Paradise.

And enter into My garden.

Wa<b>o</b>dkhulee jannatee

Enter My Paradise."

"Yea, enter thou My Heaven!

89

وَٱدْخُلِى جَنَّتِى

“And enter with them into My Paradise, which I have prepared for them.”

“And enter with them into My Paradise, which I have prepared for them.”

<p>وَادْخُلِي جَنَّتِي (and enter My Paradise 89:30]. In this verse, Paradise is attributed to Allah, and Allah said 'My Paradise'. This is a great honour, and indicates that Paradise will not only have all sorts of eternal comfort, but above all it is a place of Allah's pleasure.</p><p>The preceding verses describe the reward of the believers in such a manner that on behalf of Allah, the angels will address their souls honourably and in a befitting manner, as in the verses. It is not clear when they will be addressed. Some commentators say that they will be addressed on the Day of Reckoning after the reckoning is over. The context of the verses confirms this. The punishment of the unbelievers was described above. That will take place in the Hereafter after the Judgment has been passed. It is obvious that the believers will be addressed at the same time. Other scholars indicate that the believers will be addressed in this world at the time of death. Many authentic traditions bear testimony to the veracity of this view. Ibn Kathir, on the other hand, reconciles the apparently conflicting statements thus: Allah will address the soul of the believers twice with these words. Once at the time of death, and again on the Day of Judgment.</p><p>Sayyidna ` Ubadah Ibn Samit's narration cited earlier supports the view that the address will be at the time of death. In a lengthy narration of Sayyidna Abu Hurairah, recorded in Musnad of Ahmad, Nasa'i and Ibn Majah, the Holy Prophet ﷺ said: "When death approaches a believer, the angels of mercy bring to him a piece of white silk and say: اخرجی راضیۃ مرضیّۃ الی روح اللہ وریحانہ 'Come out [ from this body ], well-pleased and well-pleasing, to Divine mercy and to the eternal comforts of Paradise' [ to the end of narration.] " Sayyidna Ibn ` Abbas ؓ says that one day he recited the verse يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ (0 contented soul) in the presence of the Holy Prophet ﷺ ، Abu Bakr ؓ who was present in the assembly, said: "0 Allah's Messenger, what a fine address and honour!" The Holy Prophet ﷺ said: "Behold, the angel will address you thus after your death."</p><p>A Few Strange Incidents</p><p>Said Ibn Jubair رضی اللہ تعالیٰ عنہ reports that Sayyidna Ibn ` Abbas ؓ passed away in Ta'if. After the funeral was prepared, a strange bird, the like of which was never seen before, came and entered the body, but no one saw it coming out of it. When it was lowered into the grave for burial, an invisible voice was heard reciting from the side of the grave: يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ Everyone looked around, but could not find anyone. Another incident is recorded by Hafiz Tabarani in his book Kitab-ul-` Aja'ib. He narrates with his chain of authorities, an incident about Fattan Ibn Razin Abi Hashim that once they were imprisoned in a Roman city. They were presented before their king. The king was an infidel. He coerced them to adopt his religion, and threatened them that if anyone refuses to comply with his command, he would be beheaded. They were a few people. Three of them feared for their lives, adopted his religion and thus became apostates. The fourth person refused to adopt the king's religion. He was beheaded and his head was thrown into a nearby river. When it was thrown, the head went to the bottom of the river. Later, it emerged from the water and came to the surface. Then it looked at the other three persons, and calling each one of them by name, recited:</p><p>يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ﴿27﴾ ارْ‌جِعِي إِلَىٰ رَ‌بِّكِ رَ‌اضِيَةً مَّرْ‌ضِيَّةً ﴿28﴾ فَادْخُلِي فِي عِبَادِي ﴿29﴾ وَادْخُلِي جَنَّتِي ﴿30﴾</p><p>"0 contented. soul, [ 27] come back to your Lord, well-pleased, well-pleasing [ 28] So, enter among My (special) servants, [ 29] and enter Paradise."[ 30]</p><p>After that it dived back into the water.</p><p>This was an unusual incident which everyone witnessed and heard. When the Christians of that place witnessed this, almost all of them embraced Islam which shook up the king's throne. The three persons who had become apostates reverted to Islam. Caliph Abu Ja'far Mansur had them all released from their [ enemy's ] prison.</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah Al-Fajr</p><p>Ends here</p>

وَادْخُلِي جَنَّتِي (and enter My Paradise 89:30]. In this verse, Paradise is attributed to Allah, and Allah said 'My Paradise'. This is a great honour, and indicates that Paradise will not only have all sorts of eternal comfort, but above all it is a place of Allah's pleasure.The preceding verses describe the reward of the believers in such a manner that on behalf of Allah, the angels will address their souls honourably and in a befitting manner, as in the verses. It is not clear when they will be addressed. Some commentators say that they will be addressed on the Day of Reckoning after the reckoning is over. The context of the verses confirms this. The punishment of the unbelievers was described above. That will take place in the Hereafter after the Judgment has been passed. It is obvious that the believers will be addressed at the same time. Other scholars indicate that the believers will be addressed in this world at the time of death. Many authentic traditions bear testimony to the veracity of this view. Ibn Kathir, on the other hand, reconciles the apparently conflicting statements thus: Allah will address the soul of the believers twice with these words. Once at the time of death, and again on the Day of Judgment.Sayyidna ` Ubadah Ibn Samit's narration cited earlier supports the view that the address will be at the time of death. In a lengthy narration of Sayyidna Abu Hurairah, recorded in Musnad of Ahmad, Nasa'i and Ibn Majah, the Holy Prophet ﷺ said: "When death approaches a believer, the angels of mercy bring to him a piece of white silk and say: اخرجی راضیۃ مرضیّۃ الی روح اللہ وریحانہ 'Come out [ from this body ], well-pleased and well-pleasing, to Divine mercy and to the eternal comforts of Paradise' [ to the end of narration.] " Sayyidna Ibn ` Abbas ؓ says that one day he recited the verse يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ (0 contented soul) in the presence of the Holy Prophet ﷺ ، Abu Bakr ؓ who was present in the assembly, said: "0 Allah's Messenger, what a fine address and honour!" The Holy Prophet ﷺ said: "Behold, the angel will address you thus after your death."A Few Strange IncidentsSaid Ibn Jubair رضی اللہ تعالیٰ عنہ reports that Sayyidna Ibn ` Abbas ؓ passed away in Ta'if. After the funeral was prepared, a strange bird, the like of which was never seen before, came and entered the body, but no one saw it coming out of it. When it was lowered into the grave for burial, an invisible voice was heard reciting from the side of the grave: يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ Everyone looked around, but could not find anyone. Another incident is recorded by Hafiz Tabarani in his book Kitab-ul-` Aja'ib. He narrates with his chain of authorities, an incident about Fattan Ibn Razin Abi Hashim that once they were imprisoned in a Roman city. They were presented before their king. The king was an infidel. He coerced them to adopt his religion, and threatened them that if anyone refuses to comply with his command, he would be beheaded. They were a few people. Three of them feared for their lives, adopted his religion and thus became apostates. The fourth person refused to adopt the king's religion. He was beheaded and his head was thrown into a nearby river. When it was thrown, the head went to the bottom of the river. Later, it emerged from the water and came to the surface. Then it looked at the other three persons, and calling each one of them by name, recited:يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ﴿27﴾ ارْ‌جِعِي إِلَىٰ رَ‌بِّكِ رَ‌اضِيَةً مَّرْ‌ضِيَّةً ﴿28﴾ فَادْخُلِي فِي عِبَادِي ﴿29﴾ وَادْخُلِي جَنَّتِي ﴿30﴾"0 contented. soul, [ 27] come back to your Lord, well-pleased, well-pleasing [ 28] So, enter among My (special) servants, [ 29] and enter Paradise."[ 30]After that it dived back into the water.This was an unusual incident which everyone witnessed and heard. When the Christians of that place witnessed this, almost all of them embraced Islam which shook up the king's throne. The three persons who had become apostates reverted to Islam. Caliph Abu Ja'far Mansur had them all released from their [ enemy's ] prison.Al-hamdulillahThe Commentary onSurah Al-FajrEnds here

I CALL THIS earth to witness --

I swear by this city (Mecca) –

No! I swear by this land,

NAY! I call to witness this land –

I swear by yonder city

I swear by this city (Makkah);

I swear by this land.

Nay! I swear by this city

Nay! I swear by this city;

Nay, I swear by this city -

I swear by this town,

No, I swear by this country (Mecca),

I swear by this city, Makkah -

I do not (need to) swear by this town (Mecca)

Nay! I swear by this city.

L<u>a</u> oqsimu bih<u>atha</u> albalad<b>i</b>

I swear by this city --

I do call to witness this City;-

90

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ لَآ أُقْسِمُ بِهَٰذَا ٱلْبَلَدِ

Allah takes an oath on the sacred city i.e. Makkah Al-Mukarramah

Allah takes an oath on the sacred city i.e. Makkah Al-Mukarramah

<p>Commentary</p><p>لَا أُقْسِمُ بِهَـٰذَا الْبَلَدِ (I swear by this city...90:1). The particle la ('no' ) in the beginning of this sentence has no meaning here. Such particles in Arabic language are commonplace. However, the more appropriate view is that when a Surah begins with a la (no) followed by an oath, it was revealed in refutation to a false assumption of the opponents. In other words, Allah is saying, 'No, what you [ the unbelievers ] are saying or thinking is not correct, but the truth is what We are swearing about...'. The word al-balad 'the City' refers to the Holy City of Makkah, as in Surah At-Tin [ 95:3] where Allah swears an oath 'by this peaceful City [ of Makkah ] وھٰذا البَلَدِ الاَمِین . The adjective attached to the 'City' is 'peaceful'. This shows the superiority and honour of Makkah over other cities. Sayyidna ` Abdullah Ibn ` Adiyy ؓ reports that when the Holy Prophet of Allah ﷺ was migrating from Makkah to Madinah, he addressed the city of Makkah and said: "By Allah, you are dearer to Allah than the entire earth. If I was not forced out of this place, I would never have abandoned you." [ Transmitted by Tirmidhi and Ibn Majah vide Mazhari ].</p>

Commentaryلَا أُقْسِمُ بِهَـٰذَا الْبَلَدِ (I swear by this city...90:1). The particle la ('no' ) in the beginning of this sentence has no meaning here. Such particles in Arabic language are commonplace. However, the more appropriate view is that when a Surah begins with a la (no) followed by an oath, it was revealed in refutation to a false assumption of the opponents. In other words, Allah is saying, 'No, what you [ the unbelievers ] are saying or thinking is not correct, but the truth is what We are swearing about...'. The word al-balad 'the City' refers to the Holy City of Makkah, as in Surah At-Tin [ 95:3] where Allah swears an oath 'by this peaceful City [ of Makkah ] وھٰذا البَلَدِ الاَمِین . The adjective attached to the 'City' is 'peaceful'. This shows the superiority and honour of Makkah over other cities. Sayyidna ` Abdullah Ibn ` Adiyy ؓ reports that when the Holy Prophet of Allah ﷺ was migrating from Makkah to Madinah, he addressed the city of Makkah and said: "By Allah, you are dearer to Allah than the entire earth. If I was not forced out of this place, I would never have abandoned you." [ Transmitted by Tirmidhi and Ibn Majah vide Mazhari ].

<h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship</h2><p>Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid;</p><div class="text_uthmani arabic">لاَ أُقْسِمُ بِهَـذَا الْبَلَدِ </div><p>(Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from `Ikrimah, from Ibn `Abbas that he said,</p><div class="text_uthmani arabic">لاَ أُقْسِمُ بِهَـذَا الْبَلَدِ </div><p>(Nay! I swear by this city;) "This means Makkah." Concerning the Ayah:</p><div class="text_uthmani arabic">وَأَنتَ حِلٌّ بِهَـذَا الْبَلَدِ </div><p>(And you are free in this city.) he (Ibn `Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa`id bin Jubayr, Abu Salih, `Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed- upon as being authentic. In it the Prophet said,</p><div class="text_uthmani arabic">«إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّموَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِب»</div><p>(Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said,</p><div class="text_uthmani arabic">«فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم»</div><p>(So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement,</p><div class="text_uthmani arabic">وَوَالِدٍ وَمَا وَلَدَ </div><p>(And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa`id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa`d and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu `Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says,</p><div class="text_uthmani arabic">لَقَدْ خَلَقْنَا الإِنسَـنَ فِى كَبَدٍ </div><p>(Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from `Ata, from Ibn `Abbas concerning the phrase `in Kabad', "He was created while in hardship. Don't you see him" Then he mentioned his birth and the sprouting of his teeth. Mujahid said,</p><div class="text_uthmani arabic">فِى كَبَدٍ</div><p>(in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement,</p><div class="text_uthmani arabic">حَمَلَتْهُ أُمُّهُ كُرْهاً وَوَضَعَتْهُ كُرْهاً</div><p>(His mother bears him with hardship. And she brings him forth with hardship.) (46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa`id bin Jubayr said,</p><div class="text_uthmani arabic">لَقَدْ خَلَقْنَا الإِنسَـنَ فِى كَبَدٍ </div><p>(Verily, We have created man in Kabad.) "In hardship and seeking livelihood." `Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter."</p><h2 class="title">Man is encompassed by Allah and His Bounties</h2><p>Allah says,</p><div class="text_uthmani arabic">أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ </div><p>(Does he think that none can overcome him) Al-Hasan Al-Basri said,</p><div class="text_uthmani arabic">أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ </div><p>(Does he think that none can overcome him) "Meaning no one is able to take his wealth." Qatadah said,</p><div class="text_uthmani arabic">أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ </div><p>(Does he think that none can overcome him) "The Son of Adam thinks that he will not be asked about this wealth of his -- how he earned and how he spent it." Allah said:</p><div class="text_uthmani arabic">يَقُولُ أَهْلَكْتُ مَالاً لُّبَداً </div><p>(He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this.</p><div class="text_uthmani arabic">أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ </div><p>(Does he think that none sees him) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said;</p><div class="text_uthmani arabic">أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ </div><p>(Have We not made for him two eyes) meaning, for him to see with them.</p><div class="text_uthmani arabic">وَلِسَاناً</div><p>(And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him.</p><div class="text_uthmani arabic">وَشَفَتَيْنِ</div><p>(and two lips) In order to help him with speaking, eating food, and beautifying his face and his mouth.</p><h2 class="title">The Ability to distinguish between Good and Evil is also a Blessing</h2><div class="text_uthmani arabic">وَهَدَيْنَـهُ النَّجْدَينِ </div><p>(And shown him the two ways) This refers to the two paths. Sufyan Ath-Thawri narrated from `Asim, from Zirr, from `Abdullah bin Mas`ud that he said,</p><div class="text_uthmani arabic">وَهَدَيْنَـهُ النَّجْدَينِ </div><p>(And shown him the two ways) "The good and the evil." Similar to this has been reported from `Ali, Ibn `Abbas, Mujahid, `Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka`b, Ad-Dahhak, and `Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement,</p><div class="text_uthmani arabic">إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَـهُ سَمِيعاً بَصِيراً - إِنَّا هَدَيْنَـهُ السَّبِيلَ إِمَّا شَاكِراً وَإِمَّا كَفُوراً </div><p>(Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.) (76:2-3)</p>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.Swearing by the Sanctity of Makkah and Other Things that Man was created in HardshipHere Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid;لاَ أُقْسِمُ بِهَـذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from `Ikrimah, from Ibn `Abbas that he said,لاَ أُقْسِمُ بِهَـذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah:وَأَنتَ حِلٌّ بِهَـذَا الْبَلَدِ (And you are free in this city.) he (Ibn `Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa`id bin Jubayr, Abu Salih, `Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed- upon as being authentic. In it the Prophet said,«إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّموَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِب»(Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said,«فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم»(So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement,وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa`id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa`d and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu `Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says,لَقَدْ خَلَقْنَا الإِنسَـنَ فِى كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from `Ata, from Ibn `Abbas concerning the phrase `in Kabad', "He was created while in hardship. Don't you see him" Then he mentioned his birth and the sprouting of his teeth. Mujahid said,فِى كَبَدٍ(in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement,حَمَلَتْهُ أُمُّهُ كُرْهاً وَوَضَعَتْهُ كُرْهاً(His mother bears him with hardship. And she brings him forth with hardship.) (46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa`id bin Jubayr said,لَقَدْ خَلَقْنَا الإِنسَـنَ فِى كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." `Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter."Man is encompassed by Allah and His BountiesAllah says,أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him) Al-Hasan Al-Basri said,أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him) "Meaning no one is able to take his wealth." Qatadah said,أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him) "The Son of Adam thinks that he will not be asked about this wealth of his -- how he earned and how he spent it." Allah said:يَقُولُ أَهْلَكْتُ مَالاً لُّبَداً (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this.أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said;أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes) meaning, for him to see with them.وَلِسَاناً(And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him.وَشَفَتَيْنِ(and two lips) In order to help him with speaking, eating food, and beautifying his face and his mouth.The Ability to distinguish between Good and Evil is also a Blessingوَهَدَيْنَـهُ النَّجْدَينِ (And shown him the two ways) This refers to the two paths. Sufyan Ath-Thawri narrated from `Asim, from Zirr, from `Abdullah bin Mas`ud that he said,وَهَدَيْنَـهُ النَّجْدَينِ (And shown him the two ways) "The good and the evil." Similar to this has been reported from `Ali, Ibn `Abbas, Mujahid, `Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka`b, Ad-Dahhak, and `Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement,إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَـهُ سَمِيعاً بَصِيراً - إِنَّا هَدَيْنَـهُ السَّبِيلَ إِمَّا شَاكِراً وَإِمَّا كَفُوراً (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.) (76:2-3)

And you are free to live upon it, --

For you (O dear Prophet Mohammed – peace and blessings be upon him) are in this city.

and thou art a lodger in this land;

this land in which thou art free to dwell -

And thou shalt be allowed in yonder city -

And you are free (from sin, to punish the enemies of Islam on the Day of the conquest) in this city (Makkah).

And you are a resident of this land.

– this city wherein you have been rendered violable–

And you are free in this city.

And thou art an indweller of this city -

as you reside in this town;

and you are a lodger in this country.

And you, [O Muhammad], are free of restriction in this city -

in which you are now living

And you shall be made free from obligation in this city--

Waanta <u>h</u>illun bih<u>atha</u> albalad<b>i</b>

and you are dwelling in this city --

And thou art a freeman of this City;-

90

وَأَنتَ حِلٌّۢ بِهَٰذَا ٱلْبَلَدِ

O Messenger! It is permissible for you to do whatever you wish on the Day of the Conquest of Makkah, from capital punishment to those whom are deserving of it, to taking captive whomsoever deserves it.

O Messenger! It is permissible for you to do whatever you wish on the Day of the Conquest of Makkah, from capital punishment to those whom are deserving of it, to taking captive whomsoever deserves it.

<p>وَأَنتَ حِلٌّ بِهَـٰذَا الْبَلَدِ (and [ 0 Holy Prophet,] you are going to be allowed to fight in this city....90:2). The word hillun bears two possibilities: [ 1] It could be derived from hulul which signifies to reside in or to descend on some place. In this sense, hillun signifies 'a dweller or resident' and the verse purports to say that the city of Makkah itself is sacred, and since Holy Prophet Muhammad ﷺ is the inhabitant of this city, it adds to the sanctity, honour and glory of the place. Thus, on account of the Holy Prophet's ﷺ residing in that city its honour and sanctity has been enhanced and augmented. The second possibility is that it is derived from hillatun which means 'the thing the doing of which is lawful'. From this point of view, hillun could signify one of two things: One that the pagans of Makkah consider it lawful to do the Holy Prophet ﷺ any harm, even to kill him, in this City of Makkah which is so sacred that the doing of harm to a living creature in its precincts, not to say of killing it or hunting it, is strictly forbidden even according to their own belief system. Secondly, this may be a prophecy that the city of Makkah is going to be made lawful for the Holy Prophet in the sense that fighting in it will be allowed for him for a specified time, and He will alight in this City of Makkah, as it happened on the occasion of the Conquest of Makkah. On this occasion, all the injunctions and ordinances of the حرم Haram were suspended for one day, and it was made lawful to kill the disbelievers. Mazhari cites three possible meanings, and says that all three of them are equally possible.</p>

وَأَنتَ حِلٌّ بِهَـٰذَا الْبَلَدِ (and [ 0 Holy Prophet,] you are going to be allowed to fight in this city....90:2). The word hillun bears two possibilities: [ 1] It could be derived from hulul which signifies to reside in or to descend on some place. In this sense, hillun signifies 'a dweller or resident' and the verse purports to say that the city of Makkah itself is sacred, and since Holy Prophet Muhammad ﷺ is the inhabitant of this city, it adds to the sanctity, honour and glory of the place. Thus, on account of the Holy Prophet's ﷺ residing in that city its honour and sanctity has been enhanced and augmented. The second possibility is that it is derived from hillatun which means 'the thing the doing of which is lawful'. From this point of view, hillun could signify one of two things: One that the pagans of Makkah consider it lawful to do the Holy Prophet ﷺ any harm, even to kill him, in this City of Makkah which is so sacred that the doing of harm to a living creature in its precincts, not to say of killing it or hunting it, is strictly forbidden even according to their own belief system. Secondly, this may be a prophecy that the city of Makkah is going to be made lawful for the Holy Prophet in the sense that fighting in it will be allowed for him for a specified time, and He will alight in this City of Makkah, as it happened on the occasion of the Conquest of Makkah. On this occasion, all the injunctions and ordinances of the حرم Haram were suspended for one day, and it was made lawful to kill the disbelievers. Mazhari cites three possible meanings, and says that all three of them are equally possible.

And the parent and the offspring,

And by oath of your forefather Ibrahim, and by you – his illustrious son!

by the begetter, and that he begot,

and [I call to witness] parent and offspring:

And by the begetter and that which he begat,

And by the begetter (i.e. Adam) and that which he begot (i.e. his progeny);

And by a father and what he fathered.

and I swear by the parent and his offspring:

And by the begetter and that which he begot.

And the begetter and that which he begat,

[and] by the father and him whom he begot:

And by the giver of birth, and whom he fathered,

And [by] the father and that which was born [of him],

or by the great father and his wonderful son (Abraham and Ishmael)

And the begetter and whom he begot.

Waw<u>a</u>lidin wam<u>a</u> walad<b>a</b>

and by parent and offspring,

And (the mystic ties of) parent and child;-

90

وَوَالِدٍ وَمَا وَلَدَ

And Allah takes an oath on the father of humanity, also taking an oath on the offspring reproduced from him.

And Allah takes an oath on the father of humanity, also taking an oath on the offspring reproduced from him.

<p>وَوَالِدٍ وَمَا وَلَدَ (and by the father and that which he begot,...90:3) The word walid refers to Holy Prophet 'Adam (علیہ السلام) the father of mankind, and the phrase مَا وَلَدَ 'that which he begot' refers to his children from the inception of the world to the end of the world. Thus this phrase swears an oath by Holy Prophet 'Adam (علیہ السلام) and all his children. The subject of the oath follows next, thus:</p>

وَوَالِدٍ وَمَا وَلَدَ (and by the father and that which he begot,...90:3) The word walid refers to Holy Prophet 'Adam (علیہ السلام) the father of mankind, and the phrase مَا وَلَدَ 'that which he begot' refers to his children from the inception of the world to the end of the world. Thus this phrase swears an oath by Holy Prophet 'Adam (علیہ السلام) and all his children. The subject of the oath follows next, thus:

That We created man in toil and trouble.

We have indeed created man surrounded by hardships.

indeed, We created man in trouble.

Verily, We have created man into [a life of] pain, toil and trial.

Assuredly We have created man in trouble.

Verily, We have created man in toil.

We created man in distress.

Verily We have created man into toil and hardship.

Verily, We have created man in Kabad.

We verily have created man in an atmosphere:

certainly We created man in travail.

We created the human in fatigue.

We have certainly created man into hardship.

that We have created the human being to face a great deal of hardship.

Certainly We have created man to be in distress.

Laqad khalaqn<u>a</u> alins<u>a</u>na fee kabad<b>in</b>

that We have created man into a life of toil and trial.

Verily We have created man into toil and struggle.

90

لَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ فِى كَبَدٍ

Verily, I have created the human in tiredness and difficulty, because of the severities he experiences in the world.

Verily, I have created the human in tiredness and difficulty, because of the severities he experiences in the world.

<p>لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Indeed We have created man [ to live ] in hard struggle…90:4) The word kabad means 'labour, 'toil' or 'difficulty'. The verse purports to say that man's life is a series of hard and toilsome works.</p><p>Ibn ` Abbas ؓ says: 'Man was conceived and held in his mother's womb. The mother bore the pangs of birth. The hardship of sucking the mother's milk and the difficulty of weaning. This is followed by seeking livelihood and other necessities of life with hardship. Then he endures hardships and long-suffering of old age, death, grave, resurrection, accountability of deeds before Allah, reward and punishment.' These difficulties and hardships are not confined to man. Other animals too share them. Man has particularly been mentioned in this connection because of his intelligence. The more the power of a creature's intelligence, the higher the degree of his legal obligation. Lastly, the greatest difficulty and hardship would be borne at resurrection and life-after-death, when we will be required to give an account of the deeds we might have done throughout our life. Other species of animals will not be required to do this.</p><p>Some scholars say that no creation suffers as much difficulties or hardships as human beings, despite the fact that his body is smaller and weaker than most other animals. Man's brainpower, however, is most powerful. Therefore, he has been specifically mentioned. Swearing an oath by Makkah, 'Adam and his children, Allah has made it plain that man has been created in difficulties and to endure hardships. This is a proof that man did not come into existence on his own but his Creator is an All-Powerful Being who has, in His wisdom, created every species of creation with specific predisposition and capacity of actions. If man had any part in his own creation, he would never have allowed such difficulties and hardships for himself. [ Qurtubi ]</p><p>Absolute Comfort, without Hardship, Is not Possible in the World: Man Must be Prepared to Endure Hardships</p><p>The oath and its subject makes plain to man that his desire to live peacefully and comfortably in this world, without enduring any hardship, is a silly idea and false notion, which is not possible to happen. Therefore, it is necessary for difficulty, hardship, distress and affliction to befall every person. Since they are bound to befall, a wise person should be in readiness to work hard for something that may help him for an eternal life. The only factor that will help him for this is faith and obedience to the Truth.</p><p>Then, after describing a few of the ignorant disbeliever's qualities, the following verse says about an unbeliever: أَيَحْسَبُ أَن لَّمْ يَرَ‌هُ أَحَدٌ (Does he think that no one has seen him?...90:7) that is, his evil deeds. He should realise that his Creator watches every action of his.</p>

لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Indeed We have created man [ to live ] in hard struggle…90:4) The word kabad means 'labour, 'toil' or 'difficulty'. The verse purports to say that man's life is a series of hard and toilsome works.Ibn ` Abbas ؓ says: 'Man was conceived and held in his mother's womb. The mother bore the pangs of birth. The hardship of sucking the mother's milk and the difficulty of weaning. This is followed by seeking livelihood and other necessities of life with hardship. Then he endures hardships and long-suffering of old age, death, grave, resurrection, accountability of deeds before Allah, reward and punishment.' These difficulties and hardships are not confined to man. Other animals too share them. Man has particularly been mentioned in this connection because of his intelligence. The more the power of a creature's intelligence, the higher the degree of his legal obligation. Lastly, the greatest difficulty and hardship would be borne at resurrection and life-after-death, when we will be required to give an account of the deeds we might have done throughout our life. Other species of animals will not be required to do this.Some scholars say that no creation suffers as much difficulties or hardships as human beings, despite the fact that his body is smaller and weaker than most other animals. Man's brainpower, however, is most powerful. Therefore, he has been specifically mentioned. Swearing an oath by Makkah, 'Adam and his children, Allah has made it plain that man has been created in difficulties and to endure hardships. This is a proof that man did not come into existence on his own but his Creator is an All-Powerful Being who has, in His wisdom, created every species of creation with specific predisposition and capacity of actions. If man had any part in his own creation, he would never have allowed such difficulties and hardships for himself. [ Qurtubi ]Absolute Comfort, without Hardship, Is not Possible in the World: Man Must be Prepared to Endure HardshipsThe oath and its subject makes plain to man that his desire to live peacefully and comfortably in this world, without enduring any hardship, is a silly idea and false notion, which is not possible to happen. Therefore, it is necessary for difficulty, hardship, distress and affliction to befall every person. Since they are bound to befall, a wise person should be in readiness to work hard for something that may help him for an eternal life. The only factor that will help him for this is faith and obedience to the Truth.Then, after describing a few of the ignorant disbeliever's qualities, the following verse says about an unbeliever: أَيَحْسَبُ أَن لَّمْ يَرَ‌هُ أَحَدٌ (Does he think that no one has seen him?...90:7) that is, his evil deeds. He should realise that his Creator watches every action of his.

Does he think that no one has power over him?

Does man think that no one will ever have power over him?

What, does he think none has power over him,

Does he, then, think that no one has power over him?

Deemest he that none will overpower him?

Thinks he that none can overcome him?

Does he think that no one has power over him?

Does he think that no one can overpower him?

Does he think that none can overcome him

Thinketh he that none hath power over him?

Does he suppose that no one will ever have power over him?

Does he think that none has power over him!

Does he think that never will anyone overcome him?

Does He think that no one will ever have control over him?

Does he think that no one has power over him?

Aya<u>h</u>sabu an lan yaqdira AAalayhi a<u>h</u>ad<b>un</b>

Does he think then that no one has power over him?

Thinketh he, that none hath power over him?

90

أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ

Does the human think that when he sins, no one is in a position to be able to do anything to him, nor take retribution from him, even if it is his Lord who created him?

Does the human think that when he sins, no one is in a position to be able to do anything to him, nor take retribution from him, even if it is his Lord who created him?

He says: "I have wasted a great deal of wealth."

He says, “I destroyed vast wealth.”

saying, 'I have consumed wealth abundant'?

He boasts, "I have spent wealth abundant!"

He saith: 'I have wasted riches plenteous.

He says (boastfully): "I have wasted wealth in abundance!"

He says, “I have used up so much money.”

He says: “I have squandered enormous wealth.”

He says: "I have wasted wealth in abundance!"

And he saith: I have destroyed vast wealth:

He says, ‘I have squandered immense wealth.’

He will say: 'I have destroyed a vast wealth'

He says, "I have spent wealth in abundance."

(He boasts and shows off) saying, "I have spent a great deal of money (for the cause of God)".

He shall say: I have wasted much wealth.

Yaqoolu ahlaktu m<u>a</u>lan lubad<u>a</u><b>n</b>

He says, "I have spent enormous wealth."

He may say (boastfully); Wealth have I squandered in abundance!

90

يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا

He says: “I spent a lot of wealth, heaped up.”

He says: “I spent a lot of wealth, heaped up.”

Does he think that no one sees him?

Does man think that no one saw him?

What, does he think none has seen him?

Does he, then, think that no one sees him?

Deemest he that none beholdeth him?

Thinks he that none sees him?

Does he think that no one sees him?

Does he believe that none has seen him?

Does he think that none sees him

Thinketh he that none beholdeth him?

Does he suppose that no one sees him?

Does he think that none has observed him?

Does he think that no one has seen him?

Does he think that no one has seen him?

Does he think that no one sees him?

Aya<u>h</u>sabu an lam yarahu a<u>h</u>ad<b>un</b>

Does he then think that no one sees him?

Thinketh he that none beholdeth him?

90

أَيَحْسَبُ أَن لَّمْ يَرَهُۥٓ أَحَدٌ

Does this person boastful over the wealth he has spent think that Allah does not see him? And that He will not take him to account over his wealth: how he earned it and where he spent it?

Does this person boastful over the wealth he has spent think that Allah does not see him? And that He will not take him to account over his wealth: how he earned it and where he spent it?

Did We not give him two eyes,

Did We not make two eyes for him?

Have We not appointed to him two eyes,

Have We not given him two eyes,

Have We not, made for him two eyes

Have We not made for him a pair of eyes?

Did We not give him two eyes?

Did We not grant him two eyes,

Have We not made for him two eyes

Did We not assign unto him two eyes

Have We not made for him two eyes,

Have We not given him two eyes,

Have We not made for him two eyes?

Have We not given him two eyes,

Have We not given him two eyes,

Alam najAAal lahu AAaynayn<b>i</b>

Have We not given him two eyes,

Have We not made for him a pair of eyes?-

90

أَلَمْ نَجْعَل لَّهُۥ عَيْنَيْنِ

Did I not create eyes for him with which he can see?

Did I not create eyes for him with which he can see?

<p>أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ ﴿8﴾ وَلِسَانًا وَشَفَتَيْنِ ﴿9﴾ وَهَدَيْنَاهُ النَّجْدَيْنِ ﴿10﴾</p><p>(Did We not make for him two eyes, and a tongue and two lips, and showed him the two ways?...90:8-10)</p><p>The word najdain is the dual form of najd which means an elevated or conspicuous road. The word najdain signifies the two high and conspicuous ways of good and evil, or of success and destruction. The preceding verse pointed out the ignorance and heedlessness of man. He thinks that Allah has no power over him, and that there is no one watching over his actions. The current verse mentions a few of the organs and abilities that Allah has endowed him with. If he reflects carefully on these endowments, he will appreciate His infinite wisdom and power within himself. He has a pair of eyes. The optic nerves and tissues are rather delicate. They send nervous impulses to the brain when stimulated by light rays from external objects. The structure of the eye itself is most delicate. Each eye consists of a hollow, spherical capsule [ eyeball ], made up of several layers and structures. It is set into a socket in the skull, and is protected by eyelids and eyelashes, and eyebrows. It works like an automatic machine. When a harmful object is seen coming from the front, the eyelids close on their own. The eyelashes block the dust from getting into the eyes. The eyebrows help keep things away from falling into the eyes directly from top. The facial bones, especially the orbit [ eye socket and the cheek bones ], protect the eye, if one were to fall on one's face or something were to fall on the face.</p><p>The second gift that man is endowed with is the 'tongue'. This organ - the articulator - is the most amazing and important creation. It is the long piece of flesh fixed to the bottom of the mouth that can represent thoughts of the heart, the automatic and mysterious machine. The heart works in an amazing way. A thought occurs in the heart, the brain interprets it, and prepares appropriate topic and words. The words are uttered by the tongue. Such a complex task is performed so swiftly that the listener does not even realise how many systems have worked before the distinguishable sounds, letters and words were uttered. Nature has equipped man with two lips that play an important role in articulating the different sounds, letters and words. Nature has made the tongue such a swift-working articulator that within half a minute it may utter a word which may take him out from Hell and admit him into Paradise, as the word of faith, or may endear him to his enemy in the world, as by seeking forgiveness of his shortcomings. The same tongue within the same short span of time may take him to Hell, as by uttering the word of disbelief, or may make him his biggest enemy who was previously his closest friend, as by using obscene language against him. The tongue has many benefits as well as many ways of destruction. It is a double-edged sword that can operate against an enemy, and it can also cut one's own throat. Therefore, Allah has kept it covered within the case of two lips. Probably, this is the reason why the pair of lips is mentioned. The Creator Who has endowed man with tongue has equipped him with a pair of lips in order to protect it. Therefore, he should be careful in its use. He should not unsheathe it unnecessarily. Allah has equipped him with a pair of eyes, a pair of lips and a tongue, and has equipped him with the ability to distinguish good from evil and right from wrong, thus:</p><p>فَأَلْهَمَهَا فُجُورَ‌هَا وَتَقْوَاهَا</p><p>then inspired it with its [ instinct of ] evil and piety [ 91:8] '</p><p>Thus in the first instance man receives guidance from his own conscience. This is supported by the guidance of the Holy Prophets (علیہم السلام) and celestial books that clarify it.</p><p>In sum, an ignoramus and heedless person, who denies the power of the Omnipotent, should look into his own being, he would be able to observe His attribute of perfect power and consummate wisdom. He should observe with his two eyes and confess with his tongue. He has been shown the two ways of good and evil; and of right and wrong so that he may choose between the two. Obviously, he should choose the good way. In his make-up, there exists the ability to take either way. All these bounties have not motivated man to attempt the steep course. Then the heedless man is warned that he should reflect on the clear proofs and arguments pertaining to Allah's Omnipotence, pertaining to the Day of Judgment, life after death and Reckoning, and believe in these articles of faith. This faith requires that man should be a source of benefit and comfort to others; he should abstain from hurting them; he should believe in Allah; he should amend his own conduct and think of reforming others also, so that, on the Day of Judgment, he may be among the people of the right hand, the inmates of Paradise, enjoying a happy recompense for what he has done in this life. The unfortunate ones who persistently denied the Truth shall be encircled by the Hell-fire. This theme has been taken up from this point onward to the end of the Surah. Failing to do a few of the good deeds have been [ selectively ] described in a unique style.</p>

أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ ﴿8﴾ وَلِسَانًا وَشَفَتَيْنِ ﴿9﴾ وَهَدَيْنَاهُ النَّجْدَيْنِ ﴿10﴾(Did We not make for him two eyes, and a tongue and two lips, and showed him the two ways?...90:8-10)The word najdain is the dual form of najd which means an elevated or conspicuous road. The word najdain signifies the two high and conspicuous ways of good and evil, or of success and destruction. The preceding verse pointed out the ignorance and heedlessness of man. He thinks that Allah has no power over him, and that there is no one watching over his actions. The current verse mentions a few of the organs and abilities that Allah has endowed him with. If he reflects carefully on these endowments, he will appreciate His infinite wisdom and power within himself. He has a pair of eyes. The optic nerves and tissues are rather delicate. They send nervous impulses to the brain when stimulated by light rays from external objects. The structure of the eye itself is most delicate. Each eye consists of a hollow, spherical capsule [ eyeball ], made up of several layers and structures. It is set into a socket in the skull, and is protected by eyelids and eyelashes, and eyebrows. It works like an automatic machine. When a harmful object is seen coming from the front, the eyelids close on their own. The eyelashes block the dust from getting into the eyes. The eyebrows help keep things away from falling into the eyes directly from top. The facial bones, especially the orbit [ eye socket and the cheek bones ], protect the eye, if one were to fall on one's face or something were to fall on the face.The second gift that man is endowed with is the 'tongue'. This organ - the articulator - is the most amazing and important creation. It is the long piece of flesh fixed to the bottom of the mouth that can represent thoughts of the heart, the automatic and mysterious machine. The heart works in an amazing way. A thought occurs in the heart, the brain interprets it, and prepares appropriate topic and words. The words are uttered by the tongue. Such a complex task is performed so swiftly that the listener does not even realise how many systems have worked before the distinguishable sounds, letters and words were uttered. Nature has equipped man with two lips that play an important role in articulating the different sounds, letters and words. Nature has made the tongue such a swift-working articulator that within half a minute it may utter a word which may take him out from Hell and admit him into Paradise, as the word of faith, or may endear him to his enemy in the world, as by seeking forgiveness of his shortcomings. The same tongue within the same short span of time may take him to Hell, as by uttering the word of disbelief, or may make him his biggest enemy who was previously his closest friend, as by using obscene language against him. The tongue has many benefits as well as many ways of destruction. It is a double-edged sword that can operate against an enemy, and it can also cut one's own throat. Therefore, Allah has kept it covered within the case of two lips. Probably, this is the reason why the pair of lips is mentioned. The Creator Who has endowed man with tongue has equipped him with a pair of lips in order to protect it. Therefore, he should be careful in its use. He should not unsheathe it unnecessarily. Allah has equipped him with a pair of eyes, a pair of lips and a tongue, and has equipped him with the ability to distinguish good from evil and right from wrong, thus:فَأَلْهَمَهَا فُجُورَ‌هَا وَتَقْوَاهَاthen inspired it with its [ instinct of ] evil and piety [ 91:8] 'Thus in the first instance man receives guidance from his own conscience. This is supported by the guidance of the Holy Prophets (علیہم السلام) and celestial books that clarify it.In sum, an ignoramus and heedless person, who denies the power of the Omnipotent, should look into his own being, he would be able to observe His attribute of perfect power and consummate wisdom. He should observe with his two eyes and confess with his tongue. He has been shown the two ways of good and evil; and of right and wrong so that he may choose between the two. Obviously, he should choose the good way. In his make-up, there exists the ability to take either way. All these bounties have not motivated man to attempt the steep course. Then the heedless man is warned that he should reflect on the clear proofs and arguments pertaining to Allah's Omnipotence, pertaining to the Day of Judgment, life after death and Reckoning, and believe in these articles of faith. This faith requires that man should be a source of benefit and comfort to others; he should abstain from hurting them; he should believe in Allah; he should amend his own conduct and think of reforming others also, so that, on the Day of Judgment, he may be among the people of the right hand, the inmates of Paradise, enjoying a happy recompense for what he has done in this life. The unfortunate ones who persistently denied the Truth shall be encircled by the Hell-fire. This theme has been taken up from this point onward to the end of the Surah. Failing to do a few of the good deeds have been [ selectively ] described in a unique style.

One tongue, and two lips,

And a tongue and two lips?

and a tongue, and two lips,

and a tongue, and a pair of lips,

And a tongue and two lips,

And a tongue and a pair of lips?

And a tongue, and two lips?

and a tongue and two lips?

And a tongue and two lips

And a tongue and two lips,

a tongue, and two lips,

a tongue, and two lips,

And a tongue and two lips?

a tongue, and two lips?

And a tongue and two lips,

Walis<u>a</u>nan washafatayn<b>i</b>

and a tongue, and a pair of lips,

And a tongue, and a pair of lips?-

90

وَلِسَانًا وَشَفَتَيْنِ

And a tongue and lips with which he can speak?

And a tongue and lips with which he can speak?

And showed him two highways (of good and evil)?

And did We not guide him to the two elevated things?

and guided him on the two highways?

and shown him the two highways [of good and evil]?

And shown Unto him the two highways?

And shown him the two ways (good and evil)?

And We showed him the two ways?

And did We not show him the two highroads (of good and evil)?

And shown him the two ways

And guide him to the parting of the mountain ways?

and shown him the two paths [of good and evil]?

and guided him on the two paths (of good and evil)?

And have shown him the two ways?

Have We not shown him the ways of good and evil?

And pointed out to him the two conspicuous ways?

Wahadayn<u>a</u>hu a<b>l</b>nnajdayn<b>i</b>

and shown him the two paths?

And shown him the two highways?

90

وَهَدَيْنَٰهُ ٱلنَّجْدَيْنِ

And I made the paths of goodness and evils known to him.

And I made the paths of goodness and evils known to him.

But he could not scale the steep ascent.

So he did not quickly enter the steep valley.

Yet he has not assaulted the steep;

But he would not try to ascend the steep uphill road...

Yet he attempteth not the steep,

But he has made no effort to pass on the path that is steep.

But he did not brave the ascent.

But he did not venture to scale the difficult steep.

But he has not attempted to pass on the path that is steep.

But he hath not attempted the Ascent -

Yet he has not embarked upon the uphill task.

Yet he has not scaled the height.

But he has not broken through the difficult pass.

Yet, he has not entered into Aqaba

But he would not attempt the uphill road,

Fal<u>a</u> iqta<u>h</u>ama alAAaqaba<b>ta</b>

But he has not attempted the ascent.

But he hath made no haste on the path that is steep.

90

فَلَا ٱقْتَحَمَ ٱلْعَقَبَةَ

He will be required to cross the valley that separates him from Paradise, which he will cross.

He will be required to cross the valley that separates him from Paradise, which he will cross.

<p>فَلَا اقْتَحَمَ الْعَقَبَةَ ﴿11﴾ وَمَا أَدْرَ‌اكَ مَا الْعَقَبَةُ ﴿12﴾</p><p>(Yet he did not make his way through the steep course. And what may let you know what the steep course is? ...90:11-12] '</p><p>The word 'aqabah means 'hill, high place or a steep road'. It also refers to a 'low area of land between two hills or mountains, that is, a valley'. 'Aqabah helps a man in saving himself when pursued by an enemy by ascending the summit of the mountain, or in escaping by descending into the valley. Here the word 'aqabah refers to obedience and devotion. Just as it saves man from an enemy, righteous deeds save man from the punishment of the Hereafter. The righteous deeds are as follows:</p><p>فَكُّ رَ‌قَبَةٍ ([ It is ] freeing of the neck of a slave...90:13). This is a great devotional act [ and carries a great reward because ] it moulds a man's life.</p><p>أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (or giving food in a day of hunger...90:14).</p><p>Although it is an act of great reward to feed any hungry person, it carries even a greater reward to feed certain people, as follows:</p><p>يَتِيمًا ذَا مَقْرَ‌بَةٍ ﴿15﴾ أَوْ مِسْكِينًا ذَا مَتْرَ‌بَةٍ ﴿16﴾</p><p>(to an orphan near of kin, or to a needy person lying in dust....90:15-16)</p><p>If an orphaned family member is given food to eat, its reward is twofold, for satisfying the hunger of a hungry person and for maintaining family ties and fulfilling his rights.</p><p>فِي يَوْمٍ ذِي مَسْغَبَةٍ (in a day of hunger...90:14). It means that feeding him in a day when he is hungry will attract more reward. If an orphan is not a close relative or family member, but he is so poor as to be wallowing in dust, spending on him will yield a greater reward. The poorer the person is, the greater will be the reward for the spender.</p>

فَلَا اقْتَحَمَ الْعَقَبَةَ ﴿11﴾ وَمَا أَدْرَ‌اكَ مَا الْعَقَبَةُ ﴿12﴾(Yet he did not make his way through the steep course. And what may let you know what the steep course is? ...90:11-12] 'The word 'aqabah means 'hill, high place or a steep road'. It also refers to a 'low area of land between two hills or mountains, that is, a valley'. 'Aqabah helps a man in saving himself when pursued by an enemy by ascending the summit of the mountain, or in escaping by descending into the valley. Here the word 'aqabah refers to obedience and devotion. Just as it saves man from an enemy, righteous deeds save man from the punishment of the Hereafter. The righteous deeds are as follows:فَكُّ رَ‌قَبَةٍ ([ It is ] freeing of the neck of a slave...90:13). This is a great devotional act [ and carries a great reward because ] it moulds a man's life.أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (or giving food in a day of hunger...90:14).Although it is an act of great reward to feed any hungry person, it carries even a greater reward to feed certain people, as follows:يَتِيمًا ذَا مَقْرَ‌بَةٍ ﴿15﴾ أَوْ مِسْكِينًا ذَا مَتْرَ‌بَةٍ ﴿16﴾(to an orphan near of kin, or to a needy person lying in dust....90:15-16)If an orphaned family member is given food to eat, its reward is twofold, for satisfying the hunger of a hungry person and for maintaining family ties and fulfilling his rights.فِي يَوْمٍ ذِي مَسْغَبَةٍ (in a day of hunger...90:14). It means that feeding him in a day when he is hungry will attract more reward. If an orphan is not a close relative or family member, but he is so poor as to be wallowing in dust, spending on him will yield a greater reward. The poorer the person is, the greater will be the reward for the spender.

<h2 class="title">The Encouragement to traverse upon the Path of Goodness</h2><p>Ibn Zayd said,</p><div class="text_uthmani arabic">فَلاَ اقتَحَمَ الْعَقَبَةَ </div><p>(But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good Then He explains this path by his saying,</p><div class="text_uthmani arabic">وَمَآ أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ أَوْ إِطْعَامٌ</div><p>(And what will make you know the path that is steep Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa`id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah said,</p><div class="text_uthmani arabic">«مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ أَيْ عُضْوٍ مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتْى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْج»</div><p>(Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) `Ali bin Al-Husayn then said (to Sa`id), "Did you hear this from Abu Hurayrah" Sa`id replied, "Yes." Then `Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa`id bin Marjanah. Imam Ahmad recorded from `Amr bin `Abasah that the Prophet said,</p><div class="text_uthmani arabic">«مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللْهُ فِيهِ بَنَى اللْهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَة»</div><p>(Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from `Amr bin `Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah , without any deficiency or mistakes." He (`Amr) said, "I heard him saying,</p><div class="text_uthmani arabic">«مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسَهْم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا»</div><p>(Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah.Allah said,</p><div class="text_uthmani arabic">أَوْ إِطْعَامٌ فِى يَوْمٍ ذِى مَسْغَبَةٍ </div><p>(Or giving food in a day full of Masghabah,) Ibn `Abbas said, "Of hunger." `Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word `Saghb' means hunger. Then Allah says,</p><div class="text_uthmani arabic">يَتِيماً</div><p>(To an orphan) meaning, he gives food on a day like this to an orphan.</p><div class="text_uthmani arabic">ذَا مَقْرَبَةٍ</div><p>(near of kin.) meaning, who is related to him. Ibn `Abbas, `Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin `Amir who said that he heard the Messenger of Allah say,</p><div class="text_uthmani arabic">«الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَة»</div><p>(Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says,</p><div class="text_uthmani arabic">أَوْ مِسْكِيناً ذَا مَتْرَبَةٍ </div><p>(Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn `Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said;</p><div class="text_uthmani arabic">ثُمَّ كَانَ مِنَ الَّذِينَ ءَامَنُواْ</div><p>(Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says,</p><div class="text_uthmani arabic">وَمَنْ أَرَادَ الاٌّخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَـئِكَ كَانَ سَعْيُهُم مَّشْكُورًا </div><p>(And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.) (17:19) Allah also says,</p><div class="text_uthmani arabic">مَنْ عَمِلَ صَـلِحاً مِّن ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ</div><p>(Whoever works righteousness -- whether male or female -- while being a true believer....) (16:97) Allah says,</p><div class="text_uthmani arabic">وَتَوَاصَوْاْ بِالصَّبْرِ وَتَوَاصَوْاْ بِالْمَرْحَمَةِ</div><p>(and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith,</p><div class="text_uthmani arabic">«الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاء»</div><p>(The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said,</p><div class="text_uthmani arabic">«لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاس»</div><p>(Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from `Abdullah bin `Amr that he narrated (from the Prophet ),</p><div class="text_uthmani arabic">«مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا»</div><p>(Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says,</p><div class="text_uthmani arabic">أُوْلَـئِكَ أَصْحَـبُ الْمَيْمَنَةِ </div><p>(They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand.</p><h2 class="title">The Companions of the Left Hand and Their Recompense</h2><p>Then Allah says,</p><div class="text_uthmani arabic">وَالَّذِينَ كَفَرُواْ بِـَايَـتِنَا هُمْ أَصْحَـبُ الْمَشْـَمَةِ </div><p>(But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand.</p><div class="text_uthmani arabic">عَلَيْهِمْ نَارٌ مُّؤْصَدَةُ </div><p>(Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Mujahid, Muhammad bin Ka`b Al-Qurazi, `Atiyah Al-`Awfi, Al-Hasan, Qatadah and As-Suddi, all said,</p><div class="text_uthmani arabic">مُّؤْصَدَةُ</div><p>(Mu'sadah.) "This means shut." Ibn `Abbas said, "Its doors will be closed." Ad-Dahhak said,</p><div class="text_uthmani arabic">مُّؤْصَدَةُ</div><p>(Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said,</p><div class="text_uthmani arabic">مُّؤْصَدَةُ</div><p>(Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.</p>

The Encouragement to traverse upon the Path of GoodnessIbn Zayd said,فَلاَ اقتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good Then He explains this path by his saying,وَمَآ أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ أَوْ إِطْعَامٌ(And what will make you know the path that is steep Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa`id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah said,«مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ أَيْ عُضْوٍ مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتْى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْج»(Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) `Ali bin Al-Husayn then said (to Sa`id), "Did you hear this from Abu Hurayrah" Sa`id replied, "Yes." Then `Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa`id bin Marjanah. Imam Ahmad recorded from `Amr bin `Abasah that the Prophet said,«مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللْهُ فِيهِ بَنَى اللْهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَة»(Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from `Amr bin `Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah , without any deficiency or mistakes." He (`Amr) said, "I heard him saying,«مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسَهْم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا»(Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah.Allah said,أَوْ إِطْعَامٌ فِى يَوْمٍ ذِى مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn `Abbas said, "Of hunger." `Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word `Saghb' means hunger. Then Allah says,يَتِيماً(To an orphan) meaning, he gives food on a day like this to an orphan.ذَا مَقْرَبَةٍ(near of kin.) meaning, who is related to him. Ibn `Abbas, `Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin `Amir who said that he heard the Messenger of Allah say,«الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَة»(Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says,أَوْ مِسْكِيناً ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn `Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said;ثُمَّ كَانَ مِنَ الَّذِينَ ءَامَنُواْ(Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says,وَمَنْ أَرَادَ الاٌّخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَـئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.) (17:19) Allah also says,مَنْ عَمِلَ صَـلِحاً مِّن ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ(Whoever works righteousness -- whether male or female -- while being a true believer....) (16:97) Allah says,وَتَوَاصَوْاْ بِالصَّبْرِ وَتَوَاصَوْاْ بِالْمَرْحَمَةِ(and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith,«الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاء»(The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said,«لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاس»(Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from `Abdullah bin `Amr that he narrated (from the Prophet ),«مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا»(Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says,أُوْلَـئِكَ أَصْحَـبُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand.The Companions of the Left Hand and Their RecompenseThen Allah says,وَالَّذِينَ كَفَرُواْ بِـَايَـتِنَا هُمْ أَصْحَـبُ الْمَشْـَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand.عَلَيْهِمْ نَارٌ مُّؤْصَدَةُ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Mujahid, Muhammad bin Ka`b Al-Qurazi, `Atiyah Al-`Awfi, Al-Hasan, Qatadah and As-Suddi, all said,مُّؤْصَدَةُ(Mu'sadah.) "This means shut." Ibn `Abbas said, "Its doors will be closed." Ad-Dahhak said,مُّؤْصَدَةُ(Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said,مُّؤْصَدَةُ(Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

How will you comprehend what the Steep ascent is? --

And what have you understood, what the valley is!

and what shall teach thee what is the steep?

And what could make thee conceive what it is, that steep uphill road?

And what shall make thee understand that which the steep is?

And what will make you know the path that is steep?

And what will explain to you what the ascent is?

And what do you know what that difficult steep is?

And what will make you know the path that is steep

Ah, what will convey unto thee what the Ascent is! -

And what will show you what is the uphill task?

What could let you know what the height is!

And what can make you know what is [breaking through] the difficult pass?

Would that you knew what Aqaba is!

And what will make you comprehend what the uphill road is?

Wam<u>a</u> adr<u>a</u>ka m<u>a</u> alAAaqaba<b>tu</b>

What will explain to you what the ascent is?

And what will explain to thee the path that is steep?-

90

وَمَآ أَدْرَىٰكَ مَا ٱلْعَقَبَةُ

O Messenger! Do you know what the valley is that he has to cross, in order to enter Paradise?

O Messenger! Do you know what the valley is that he has to cross, in order to enter Paradise?

To free a neck (from the burden of debt or slavery),

The freeing of a slave!

The freeing of a slave,

[It is] the freeing of one's neck [from the burden of sin],

It is freeing the neck,

(It is) Freeing a neck (slave, etc.)

The freeing of a slave.

It is freeing someone's neck from slavery;

Freeing a neck

(It is) to free a slave,

[It is] the freeing of a slave,

(It is) the freeing of a slave,

It is the freeing of a slave

It is the setting free of a slave

(It is) the setting free of a slave,

Fakku raqaba<b>tin</b>

It is the freeing of a slave;

(It is:) freeing the bondman;

90

فَكُّ رَقَبَةٍ

It is to free a male or female slave.

It is to free a male or female slave.

Or to feed in times of famine

Or the feeding on a day of hunger.

or giving food upon a day of hunger

or the feeding, upon a day of [one's own] hunger,

Or, feeding, in a day of privation,

Or giving food in a day of hunger (famine),

Or the feeding on a day of hunger.

or giving food on a day of hunger

Or giving food in a day full of Masghabah,

And to feed in the day of hunger.

or feeding, during days of [general] starvation,

the giving of food upon the day of hunger

Or feeding on a day of severe hunger

or, in a day of famine, the feeding of

Or the giving of food in a day of hunger

Aw i<u>t</u>AA<u>a</u>mun fee yawmin <u>th</u>ee masghaba<b>tin</b>

or the feeding in times of famine

Or the giving of food in a day of privation

90

أَوْ إِطْعَٰمٌ فِى يَوْمٍ ذِى مَسْغَبَةٍ

Or to feed on a day of drought, in which food is scarce.

Or to feed on a day of drought, in which food is scarce.

The orphan near in relationship,

Of a related orphan,

to an orphan near of kin

of an orphan near of kin,

An orphan, of kin,

To an orphan near of kin.

An orphan near of kin.

to an orphan near of kin;

To an orphan near of kin.

An orphan near of kin,

an orphan among relatives

to an orphaned relative

An orphan of near relationship

an orphaned relative

To an orphan, having relationship,

Yateeman <u>tha</u> maqraba<b>tin</b>

of an orphaned relative

To the orphan with claims of relationship,

90

يَتِيمًا ذَا مَقْرَبَةٍ

A child who has lost his father, whom he is related to.

A child who has lost his father, whom he is related to.

Or the poor in distress;

Or of a homeless needy person!

or a needy man in misery;

or of a needy [stranger] lying in the dust –

Or a poor man cleaving to the dust.

Or to a Miskin (poor) afflicted with misery.

Or a destitute in the dust.

or to a destitute lying in dust;

Or to a Miskin cleaving to dust.

Or some poor wretch in misery,

or a needy man in desolation,

or to a needy person in distress;

Or a needy person in misery

and downtrodden destitute person, (so that he would be of)

Or to the poor man lying in the dust.

Aw miskeenan <u>tha</u> matraba<b>tin</b>

or some needy person in distress,

Or to the indigent (down) in the dust.

90

أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ

Or a poor person who has no possessions.

Or a poor person who has no possessions.

And to be of those who believe, and urge upon one another to persevere, and urge upon each other to be kind.

And moreover to be of those who accepted faith, and who urged patience to one another and who urged graciousness to one another.

then that he become of those who believe and counsel each other to be steadfast, and counsel each other to be merciful.

and being, withal, of those who have attained to faith, and who enjoin upon one another patience in adversity, and enjoin upon one another compassion.

Then he became of those who believed and enjoined on each other steadfastness and enjoined on each other compassion.

Then he became one of those who believed, and recommended one another to perseverance and patience, and (also) recommended one another to pity and compassion.

Then he becomes of those who believe, and advise one another to patience, and advise one another to kindness.

and, then besides this, he be one of those who believed, and enjoined upon one another steadfastness and enjoined upon one another compassion.

Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.

And to be of those who believe and exhort one another to perseverance and exhort one another to pity.

while being one of those who have faith and enjoin one another to patience, and enjoin one another to compassion.

so that he becomes one of those who believe, charge each other to be patient, and charge each other to be merciful.

And then being among those who believed and advised one another to patience and advised one another to compassion.

the believers who cooperate with others in patience (steadfastness) and kindness.

Then he is of those who believe and charge one another to show patience, and charge one another to show compassion.

Thumma k<u>a</u>na mina alla<u>th</u>eena <u>a</u>manoo wataw<u>as</u>aw bi<b>al</b><u>ss</u>abri wataw<u>as</u>aw bi<b>a</b>lmar<u>h</u>ama<b>ti</b>

and to be one of those who believe and urge one another to steadfastness and compassion.

Then will he be of those who believe, and enjoin patience, (constancy, and self-restraint), and enjoin deeds of kindness and compassion.

90

ثُمَّ كَانَ مِنَ ٱلَّذِينَ ءَامَنُوا۟ وَتَوَاصَوْا۟ بِٱلصَّبْرِ وَتَوَاصَوْا۟ بِٱلْمَرْحَمَةِ

Then he is required to be from those who have faith in Allah and advise each other to remain steadfast on act of obedience and refraining from sins, and bearing patience over difficulties, together with advising one another to show mercy to the servants of Allah.

Then he is required to be from those who have faith in Allah and advise each other to remain steadfast on act of obedience and refraining from sins, and bearing patience over difficulties, together with advising one another to show mercy to the servants of Allah.

<p>Obligations of a Believer</p><p>ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْ‌حَمَةِ ‌ (then he did not join those who believe and advise each other to be patient and advise each other to be merciful...90:17). The verse points out that the doing only of good actions mentioned in the foregoing verse is not enough for raising the all round stature of the Muslim community. Good ideals and right principles, combined with continuous and sustained adherence to the path of moral rectitude and teaching of virtues to others, are equally essential for the attainment of the high aim. Thus the verse after 'faith' draws the attention of a believer to his socio-moral obligation to the effect that he ought to teach his other Muslim brothers to be patient and to be merciful. The word sabr signifies 'to withhold oneself from evil deeds and to act upon good deeds'. The word marhamah signifies 'to show mercy to one another or to empathise with others and abstain from hurting them.' This embraces almost all the injunctions of the entire religion.</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah Al-Balad</p><p>Ends here</p>

Obligations of a Believerثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْ‌حَمَةِ ‌ (then he did not join those who believe and advise each other to be patient and advise each other to be merciful...90:17). The verse points out that the doing only of good actions mentioned in the foregoing verse is not enough for raising the all round stature of the Muslim community. Good ideals and right principles, combined with continuous and sustained adherence to the path of moral rectitude and teaching of virtues to others, are equally essential for the attainment of the high aim. Thus the verse after 'faith' draws the attention of a believer to his socio-moral obligation to the effect that he ought to teach his other Muslim brothers to be patient and to be merciful. The word sabr signifies 'to withhold oneself from evil deeds and to act upon good deeds'. The word marhamah signifies 'to show mercy to one another or to empathise with others and abstain from hurting them.' This embraces almost all the injunctions of the entire religion.Al-hamdulillahThe Commentary onSurah Al-BaladEnds here

They are the people of the right hand (and will succeed).

These are the people of the right.

Those are the Companions of the Right Hand.

Such are they that have attained to righteousness;

These are the fellows of the righthand.

They are those on the Right Hand (the dwellers of Paradise),

These are the people of happiness.

These are the People of the Right Hand.

They are those on the Right,

Their place will be on the right hand.

They are the People of the Right Hand.

Those are the Companions of the Right.

Those are the companions of the right.

These are the people of the right hand.

These are the people of the right hand.

Ol<u>a</u>ika a<u>s</u><u>ha</u>bu almaymana<b>ti</b>

Those who do so are the people of the right hand,

Such are the Companions of the Right Hand.

90

أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْمَيْمَنَةِ

Those are the people of the right.

Those are the people of the right.

But those who deny Our revelations are the people of the left hand:

And those who denied Our signs, are the people of the left.

And those who disbelieve in Our signs, they are the Companions of the Left Hand;

whereas those who are bent on denying the truth of Our messages – they are such as have lost themselves in evil,

And those who disbelieve Our signs - they are the fellows of the lefthand.

But those who disbelieved in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they are those on the Left Hand (the dwellers of Hell).

But as for those who defy Our revelations—these are the people of misery.

As for those who rejected Our Signs, they are the People of the Left Hand.

But those who disbelieved in Our Ayat, they are those on the Left.

But those who disbelieve Our revelations, their place will be on the left hand.

But those who defy Our signs, they are the People of the Left Hand.

But those who disbelieve in Our verses, they are the Companions of the Left,

But they who disbelieved in Our signs - those are the companions of the left.

As for those who disbelieve in Our revelations, they are the people of the left

And (as for) those who disbelieve in our communications, they are the people of the left hand.

Wa<b>a</b>lla<u>th</u>eena kafaroo bi<u>a</u>y<u>a</u>tin<u>a</u> hum a<u>s</u><u>ha</u>bu almashama<b>ti</b>

and [as for] those who are bent on denying the truth of Our revelations, they are the people of the left hand,

But those who reject Our Signs, they are the (unhappy) Companions of the Left Hand.

90

وَٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِنَا هُمْ أَصْحَٰبُ ٱلْمَشْـَٔمَةِ

As for those who disbelieve in My verses that were revealed to My Messenger, they are the people of the left.

As for those who disbelieve in My verses that were revealed to My Messenger, they are the people of the left.

The Fire will vault them over.

Upon them is a fire, in which they are imprisoned, closed and shut above them.

over them is a Fire covered down.

[with] fire closing in upon them.

Over them shall be Fire closing round.

The Fire will be shut over them (i.e. they will be enveloped by the Fire without any opening or window or outlet.

Upon them is a padlocked Fire.

Upon them shall be a Fire that will hem them in.

Upon them Fire will Mu'sadah.

Fire will be an awning over them.

A closed Fire will be [imposed] upon them.

with the Fire closed above them.

Over them will be fire closed in.

who will be engulfed in the fire.

On them is fire closed over.

AAalayhim n<u>a</u>run mu<u>s</u>ada<b>tun</b>

and the Fire will close in on them.

On them will be Fire vaulted over (all round).

90

عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌۢ

A closed fire will be set upon them on the Day of Judgement, with which they will be punished.

A closed fire will be set upon them on the Day of Judgement, with which they will be punished.

I CALL TO witness the sun and his early morning splendour,

By oath of the sun and its light

By the sun and his morning brightness

CONSIDER the sun and its radiant brightness,

By the sun and his morning bright-ness,

And by the sun and its brightness;

By the sun and its radiance.

By the sun and its heat and brightness,

By the sun and Duhaha.

By the sun and his brightness,

By the sun and her forenoon splendour,

By the sun and its midmorning,

By the sun and its brightness

By the sun and its noon-time brightness,

I swear by the sun and its brilliance,

Wa<b>al</b>shshamsi wa<u>d</u>u<u>ha</u>h<u>a</u>

By the sun and its rising brightness

By the Sun and his (glorious) splendour;

91

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلشَّمْسِ وَضُحَىٰهَا

Allah takes an oath on the sun and its rising after breaking onto the eastern horizon.

Allah takes an oath on the sun and its rising after breaking onto the eastern horizon.

<p>Commentary</p><p>Allah swears by the objects and phenomena mentioned in verses [ 1-7], which gives these creations an added significance and draws man's attention to them. Man ought to reflect on these phenomena and try to appreciate their value and the purpose of their creation. The first oath is taken by:</p><p>وَالشَّمْسِ وَضُحَاهَا (I swear by the sun and his broad light,...91:1). The phrase and his broad light' is, though conjoined to 'by the sun' by means of the conjunctive particle 'and', the context indicates that 'broad light' is in adjectival position qualifying shams 'the sun', that is to say, 'I swear by the sun when it is in the time of forenoon. The word duha is that part of the day when the sun rises [ early in the morning ] and goes up slightly higher [ on the sky ], and its light spreads on the earth. Man observes it to be near to himself and observes it fully on account of lack of heat.</p>

CommentaryAllah swears by the objects and phenomena mentioned in verses [ 1-7], which gives these creations an added significance and draws man's attention to them. Man ought to reflect on these phenomena and try to appreciate their value and the purpose of their creation. The first oath is taken by:وَالشَّمْسِ وَضُحَاهَا (I swear by the sun and his broad light,...91:1). The phrase and his broad light' is, though conjoined to 'by the sun' by means of the conjunctive particle 'and', the context indicates that 'broad light' is in adjectival position qualifying shams 'the sun', that is to say, 'I swear by the sun when it is in the time of forenoon. The word duha is that part of the day when the sun rises [ early in the morning ] and goes up slightly higher [ on the sky ], and its light spreads on the earth. Man observes it to be near to himself and observes it fully on account of lack of heat.

<h2 class="title">Which was revealed in Makkah</h2><p>Recitation of Surah Ash-Shams wa Duhaha in the `Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned. In it the Messenger of Allah said to Mu`adh,</p><div class="text_uthmani arabic">«هَلَّا صَلَّيْتَ بِــ</div><div class="text_uthmani arabic">سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى </div><div class="text_uthmani arabic">وَالشَّمْسِ وَضُحَـهَا </div><div class="text_uthmani arabic">وَالَّيْلِ إِذَا يَغْشَى »</div><p>(Why didn't you pray with (the recitation of) (Glorify the Name of your Lord the Most High) (87), (By the sun and Duhaha) (91), and (By the night as it envelops) (92))</p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ</div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">Allah swears by His Creation that the Person Who purifies Himself will be Successful and the Person Who corrupts Himself will fail</h2><p>Mujahid said,</p><div class="text_uthmani arabic">وَالشَّمْسِ وَضُحَـهَا </div><p>(By the sun and Duhaha.) "This means, by its light." Qatadah said,</p><div class="text_uthmani arabic">وَضُحَـهَا</div><p>(wa Duhaha.) "The whole day." Ibn Jarir said, "The correct view is what has been said, `Allah swears by the sun and its daytime, because the clear light of the sun is daytime."'</p><div class="text_uthmani arabic">وَالْقَمَرِ إِذَا تَلـهَا </div><p>(By the moon as it Talaha.) Mujahid said, "It follows it (the sun)." Al-`Awfi reported from Ibn `Abbas that he said,</p><div class="text_uthmani arabic">وَالْقَمَرِ إِذَا تَلـهَا </div><p>(By the moon as it Talaha.) "It follows the day." Qatadah said, "`as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible." Concerning Allah's statement,</p><div class="text_uthmani arabic">وَالنَّهَارِ إِذَا جَلَّـهَا </div><p>(By the day as it Jallaha.) Mujahid said, "When it illuminates." Thus, Mujahid said,</p><div class="text_uthmani arabic">وَالنَّهَارِ إِذَا جَلَّـهَا </div><p>(By the day as it Jallaha.) "This is similar to Allah's statement,</p><div class="text_uthmani arabic">وَالنَّهَارِ إِذَا تَجَلَّى </div><p>(By the day as it Tajalla.) (92:2)" And they have said concerning Allah's statement,</p><div class="text_uthmani arabic">وَالَّيْلِ إِذَا يَغْشَـهَا </div><p>(By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah's statement,</p><div class="text_uthmani arabic">وَالسَّمَآءِ وَمَا بَنَـهَا </div><p>(By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah. It could also mean "By the heaven and its Constructor." This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says,</p><div class="text_uthmani arabic">وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ</div><p>(With Hands did We construct the heaven.) (51:47) meaning, with strength.</p><div class="text_uthmani arabic">وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ - وَالاٌّرْضَ فَرَشْنَـهَا فَنِعْمَ الْمَـهِدُونَ </div><p>(Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!) (51:47-48) This is also similar to Allah's statement,</p><div class="text_uthmani arabic">وَالاٌّرْضِ وَمَا طَحَـهَا </div><p>(By the earth and Ma Tahaha.) Mujahid said, "Tahaha means He spread it out." Al-`Awfi reported from Ibn `Abbas that he said,</p><div class="text_uthmani arabic">وَمَا طَحَـهَا</div><p>(and Ma Tahaha.) "This means what He created in it." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that</p><div class="text_uthmani arabic">طَحَـهَا</div><p>(Tahaha) means, He spread it out. Allah then says,</p><div class="text_uthmani arabic">وَنَفْسٍ وَمَا سَوَّاهَا </div><p>(By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says,</p><div class="text_uthmani arabic">فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ اللَّهِ</div><p>(So set you your face towards the religion, Hanif. Allah's Fitrah with which He has created mankind. No change let there be in the Khalqillah.) (30:30) The Messenger of Allah said,</p><div class="text_uthmani arabic">«كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟»</div><p>(Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from `Iyad bin Himar Al-Mujashi`i that the Messenger of Allah said,</p><div class="text_uthmani arabic">«يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم»</div><p>(Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists), but then the devils came to them and distracted them from their religion.)" Then Allah says,</p><div class="text_uthmani arabic">فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا </div><p>(Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn `Abbas said,</p><div class="text_uthmani arabic">فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا </div><p>(Then He showed it its Fujur and its Taqwa.) "He explained the good and the evil to it (the soul)." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa`id bin Jubayr said, "He gave him inspiration (to see what was) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "`Imran bin Husayn said to me, `Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet , when there will be an evidence against them' I said, `Rather it is something preordained upon them.' Then he said, `Is that an injustice' Then I became extremely frightened of him (due to what he was saying), and I said to him, `There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.' He (`Imran) then said, `May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them" He (the Prophet ) replied:</p><div class="text_uthmani arabic">«بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم»</div><p>(Rather it is something preordained for them.) So the man said, "Then what is the point of our actions" The Prophet replied,</p><div class="text_uthmani arabic">«مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى:</div><div class="text_uthmani arabic">وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا »</div><p>(Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith. Allah then says,</p><div class="text_uthmani arabic">قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا </div><p>(Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, `Ikrimah and Sa`id bin Jubayr.</p><div class="text_uthmani arabic">وَقَدْ خَابَ مَن دَسَّـهَا </div><p>(And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-`Awfi and `Ali bin Abi Talhah from Ibn `Abbas. At-Tabarani recorded that Ibn `Abbas said, "The Messenger of Allah used to stop whenever he recited this Ayah,</p><div class="text_uthmani arabic">وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا </div><p>(By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say,</p><div class="text_uthmani arabic">«اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا»</div><p>(O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ. اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا»</div><p>(O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah used to teach us these (words) and we now teach them to you." Muslim also recorded this Hadith.</p>

Which was revealed in MakkahRecitation of Surah Ash-Shams wa Duhaha in the `Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned. In it the Messenger of Allah said to Mu`adh,«هَلَّا صَلَّيْتَ بِــسَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَـهَا وَالَّيْلِ إِذَا يَغْشَى »(Why didn't you pray with (the recitation of) (Glorify the Name of your Lord the Most High) (87), (By the sun and Duhaha) (91), and (By the night as it envelops) (92))بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِIn the Name of Allah, the Most Gracious, the Most Merciful.Allah swears by His Creation that the Person Who purifies Himself will be Successful and the Person Who corrupts Himself will failMujahid said,وَالشَّمْسِ وَضُحَـهَا (By the sun and Duhaha.) "This means, by its light." Qatadah said,وَضُحَـهَا(wa Duhaha.) "The whole day." Ibn Jarir said, "The correct view is what has been said, `Allah swears by the sun and its daytime, because the clear light of the sun is daytime."'وَالْقَمَرِ إِذَا تَلـهَا (By the moon as it Talaha.) Mujahid said, "It follows it (the sun)." Al-`Awfi reported from Ibn `Abbas that he said,وَالْقَمَرِ إِذَا تَلـهَا (By the moon as it Talaha.) "It follows the day." Qatadah said, "`as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible." Concerning Allah's statement,وَالنَّهَارِ إِذَا جَلَّـهَا (By the day as it Jallaha.) Mujahid said, "When it illuminates." Thus, Mujahid said,وَالنَّهَارِ إِذَا جَلَّـهَا (By the day as it Jallaha.) "This is similar to Allah's statement,وَالنَّهَارِ إِذَا تَجَلَّى (By the day as it Tajalla.) (92:2)" And they have said concerning Allah's statement,وَالَّيْلِ إِذَا يَغْشَـهَا (By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah's statement,وَالسَّمَآءِ وَمَا بَنَـهَا (By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah. It could also mean "By the heaven and its Constructor." This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says,وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ(With Hands did We construct the heaven.) (51:47) meaning, with strength.وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ - وَالاٌّرْضَ فَرَشْنَـهَا فَنِعْمَ الْمَـهِدُونَ (Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!) (51:47-48) This is also similar to Allah's statement,وَالاٌّرْضِ وَمَا طَحَـهَا (By the earth and Ma Tahaha.) Mujahid said, "Tahaha means He spread it out." Al-`Awfi reported from Ibn `Abbas that he said,وَمَا طَحَـهَا(and Ma Tahaha.) "This means what He created in it." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said thatطَحَـهَا(Tahaha) means, He spread it out. Allah then says,وَنَفْسٍ وَمَا سَوَّاهَا (By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says,فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ اللَّهِ(So set you your face towards the religion, Hanif. Allah's Fitrah with which He has created mankind. No change let there be in the Khalqillah.) (30:30) The Messenger of Allah said,«كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟»(Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from `Iyad bin Himar Al-Mujashi`i that the Messenger of Allah said,«يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم»(Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists), but then the devils came to them and distracted them from their religion.)" Then Allah says,فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn `Abbas said,فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then He showed it its Fujur and its Taqwa.) "He explained the good and the evil to it (the soul)." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa`id bin Jubayr said, "He gave him inspiration (to see what was) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "`Imran bin Husayn said to me, `Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet , when there will be an evidence against them' I said, `Rather it is something preordained upon them.' Then he said, `Is that an injustice' Then I became extremely frightened of him (due to what he was saying), and I said to him, `There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.' He (`Imran) then said, `May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them" He (the Prophet ) replied:«بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم»(Rather it is something preordained for them.) So the man said, "Then what is the point of our actions" The Prophet replied,«مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى:وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا »(Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith. Allah then says,قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا (Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, `Ikrimah and Sa`id bin Jubayr.وَقَدْ خَابَ مَن دَسَّـهَا (And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-`Awfi and `Ali bin Abi Talhah from Ibn `Abbas. At-Tabarani recorded that Ibn `Abbas said, "The Messenger of Allah used to stop whenever he recited this Ayah,وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say,«اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا»(O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah said,«اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ. اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا»(O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah used to teach us these (words) and we now teach them to you." Muslim also recorded this Hadith.

And the moon as she follows in his wake,

And by oath of the moon when it follows the sun

and by the moon when she follows him,

and the moon as it reflects the sun!

By the moon, when she followeth him,

And by the moon as it follows it (the sun);

And the moon as it follows it.

and by the moon as it follows it;

By the moon as it Talaha.

And the moon when she followeth him,

by the moon when he follows her,

by the moon, which follows it,

And [by] the moon when it follows it

by the moon when it follows the sun,

And the moon when it follows the sun,

Wa<b>a</b>lqamari i<u>tha</u> tal<u>a</u>h<u>a</u>

and by the moon as it follows it,

By the Moon as she follows him;

91

وَٱلْقَمَرِ إِذَا تَلَىٰهَا

He also takes an oath on the moon when it follows the sun after it has set.

He also takes an oath on the moon when it follows the sun after it has set.

<p>The second oath is taken by:</p><p>وَالْقَمَرِ‌ إِذَا تَلَاهَا (and by the moon when she follows him,...91:2). This signifies one of two things: [ 1] The moon following the sun is seen clearly during the middle of the lunar months when the full moon rises to dominate the sky with its radiance after sunset. [ 2] The phrase 'when she follows him' could signify just as the sun is seen in full in broad light, so does the moon, following the sun, becomes full. The third oath is taken by:</p>

The second oath is taken by:وَالْقَمَرِ‌ إِذَا تَلَاهَا (and by the moon when she follows him,...91:2). This signifies one of two things: [ 1] The moon following the sun is seen clearly during the middle of the lunar months when the full moon rises to dominate the sky with its radiance after sunset. [ 2] The phrase 'when she follows him' could signify just as the sun is seen in full in broad light, so does the moon, following the sun, becomes full. The third oath is taken by:

The day when it reveals his radiance,

And by oath of the day when it reveals it

and by the day when it displays him

Consider the day as it reveals the world,

By the day when it glorifieth him.

And by the day as it shows up (the sun's) brightness;

And the day as it reveals it.

and by the day as it displays the sun's glory,

By the day as it Jallaha.

And the day when it revealeth him,

by the day when it reveals her,

by the day, when it displays it,

And [by] the day when it displays it

by the day when it brightens the earth,

And the day when it shows it,

Wa<b>al</b>nnah<u>a</u>ri i<u>tha</u> jall<u>a</u>h<u>a</u>

and by the day as it reveals its glory

By the Day as it shows up (the Sun's) glory;

91

وَٱلنَّهَارِ إِذَا جَلَّىٰهَا

Allah also takes an oath on the day when it reveals whatever is on the face of the earth through its light.

Allah also takes an oath on the day when it reveals whatever is on the face of the earth through its light.

<p>وَالنَّهَارِ‌ إِذَا جَلَّاهَا (and by the day when it shows its brightness...91:3). The attached pronoun ha 'its' may possibly refer to the earth or the world, although neither of the nouns precedes it. Such usage in Arabic is commonplace, especially if the phenomenon, such as the earth or the world, with which man is generally familiar. In such a case Arabs commonly refer to the phenomenon simply by using a pronoun without making prior reference to it. The addressee understands the meaning by implication. The Qur'an has many examples of, and bears ample testimony to, this grammatical phenomenon. The verse thus signifies 'by the day and by the world or the earth which the day has brightened up'. In other words, 'by the day when it is fully bright'. Another possibility, which is more pertinent to the context, is that the pronoun 'its' refers to the 'sun' in which case it signifies 'by the day when it brightens up the sun'. This relation of attribution, in this case, would be a metaphorical relationship. Although the sun is usually understood to be the cause of the day to come out, here the day is said to brighten up the sun. Thus the verse would signify 'when the sun is seen brightened up because the day is out.</p>

وَالنَّهَارِ‌ إِذَا جَلَّاهَا (and by the day when it shows its brightness...91:3). The attached pronoun ha 'its' may possibly refer to the earth or the world, although neither of the nouns precedes it. Such usage in Arabic is commonplace, especially if the phenomenon, such as the earth or the world, with which man is generally familiar. In such a case Arabs commonly refer to the phenomenon simply by using a pronoun without making prior reference to it. The addressee understands the meaning by implication. The Qur'an has many examples of, and bears ample testimony to, this grammatical phenomenon. The verse thus signifies 'by the day and by the world or the earth which the day has brightened up'. In other words, 'by the day when it is fully bright'. Another possibility, which is more pertinent to the context, is that the pronoun 'its' refers to the 'sun' in which case it signifies 'by the day when it brightens up the sun'. This relation of attribution, in this case, would be a metaphorical relationship. Although the sun is usually understood to be the cause of the day to come out, here the day is said to brighten up the sun. Thus the verse would signify 'when the sun is seen brightened up because the day is out.

The night when it covers him over,

And by oath of the night when it hides it

and by the night when it enshrouds him!

and the night as it veils it darkly!

By the night; when it envelopeth him,

And by the night as it conceals it (the sun);

And the night as it conceals it.

and by the night as it envelopes the sun;

By the night as it Yaghshaha.

And the night when it enshroudeth him,

by the night when it covers her,

by the night, when it envelops it!

And [by] the night when it covers it

by the night when it covers the earth with darkness,

And the night when it draws a veil over it,

Wa<b>a</b>llayli i<u>tha</u> yaghsh<u>a</u>h<u>a</u>

and by the night when it draws a veil over it,

By the Night as it conceals it;

91

وَٱلَّيْلِ إِذَا يَغْشَىٰهَا

And He also takes an oath on the night when it covers the face of the earth, darkening it.

And He also takes an oath on the night when it covers the face of the earth, darkening it.

<p>The fourth oath is taken thus:</p><p>وَاللَّيْلِ إِذَا يَغْشَاهَا (and by the night when it envelops him,...91:4). In other words, when it [ the night ] sets in, the brightness of the sun is concealed [ and only darkness prevails ].</p><p>'</p>

The fourth oath is taken thus:وَاللَّيْلِ إِذَا يَغْشَاهَا (and by the night when it envelops him,...91:4). In other words, when it [ the night ] sets in, the brightness of the sun is concealed [ and only darkness prevails ].'

The heavens and its architecture,

And by oath of the heaven and by oath of Him Who made it.

By the heaven and That which built it

Consider the sky and its wondrous make,

By the heaven and Him Who builded it,

And by the heaven and Him Who built it;

And the sky and He who built it.

and by the sky and by Him Who made it;

By the heaven and Ma Banaha.

And the heaven and Him Who built it,

by the sky and Him who built it,

By the heaven and Who built it,

And [by] the sky and He who constructed it

by the heavens and that (Power) which established them,

And the heaven and Him Who made it,

Wa<b>al</b>ssam<u>a</u>i wam<u>a</u> ban<u>a</u>h<u>a</u>

by the sky and how He built it

By the Firmament and its (wonderful) structure;

91

وَٱلسَّمَآءِ وَمَا بَنَىٰهَا

And He takes an oath on the sky, taking an oath on its perfect creation.

And He takes an oath on the sky, taking an oath on its perfect creation.

<p>The fifth oath is:</p><p>وَالسَّمَاءِ وَمَا بَنَاهَا (and by the sky, and the One who built it...91:5). Most clearly the context suggests that the ma may be taken as infinitival particle [ masdariyyah ], signifying 'by the sky and its make ' as elsewhere in the Qur'an غَفَرَ‌ لِي رَ‌بِّي '...how my Lord has forgiven me [ 36:27] ' (1)</p><p>1. It should be kept in mind that the translation of the text is not based on this construction. It is based on taking 'ma' as mousulah in the sense of 'the one' as adopted by Maulana Thanawi, and explained by the author in the following verse. word taswiyah means, to proportion, balance, perfect. The meaning of this word has been explained in the previous Surah.</p>

The fifth oath is:وَالسَّمَاءِ وَمَا بَنَاهَا (and by the sky, and the One who built it...91:5). Most clearly the context suggests that the ma may be taken as infinitival particle [ masdariyyah ], signifying 'by the sky and its make ' as elsewhere in the Qur'an غَفَرَ‌ لِي رَ‌بِّي '...how my Lord has forgiven me [ 36:27] ' (1)1. It should be kept in mind that the translation of the text is not based on this construction. It is based on taking 'ma' as mousulah in the sense of 'the one' as adopted by Maulana Thanawi, and explained by the author in the following verse. word taswiyah means, to proportion, balance, perfect. The meaning of this word has been explained in the previous Surah.

The earth and its spreading out,

And by oath of the earth and by oath of Him Who spread it.

and by the earth and That which extended it!

and the earth and all its expanse!

By the earth and Him Who spread it forth,

And by the earth and Him Who spread it,

And the earth and He who spread it.

and by the earth and by Him Who stretched it out;

By the earth and Ma Tahhaha.

And the earth and Him Who spread it,

by the earth and Him who spread it,

by the earth and Who spread it,

And [by] the earth and He who spread it

by the earth and that (Power) which spread it out

And the earth and Him Who extended it,

Wa<b>a</b>lar<u>d</u>i wam<u>a</u> <u>t</u>a<u>ha</u>h<u>a</u>

and by the earth and how He spread it,

By the Earth and its (wide) expanse:

91

وَٱلْأَرْضِ وَمَا طَحَىٰهَا

He also takes an oath on the earth: the way it has been spread so that people can live on it.

He also takes an oath on the earth: the way it has been spread so that people can live on it.

<p>The sixth oath is:</p><p>وَالْأَرْ‌ضِ وَمَا طَحَاهَا (and by the earth, and the One who spread it...91:6). The ma in this phrase too stands for masdariyyah or infinitival particle, signifying 'by the earth and its expanse'. The word tahwun means 'to spread'. Thus in the two verses above attention has been focused on the great Designer and Architect of the sky and earth [ that is, the universe ], and on the perfection and complete freedom from flaw or defect in the design and creation of the universe. Sayyidna Qatadah and others reported this interpretation. Kashshaf, Baidawi and Qurtubi preferred this interpretation. Some of the commentators have taken ma in the sense of man 'the One Who' and refer it to 'Allah', signifying 'by the sky and its Maker and by the earth and One who spreads it. Thus far, all the oaths were taken by the created objects and phenomena. In between is taken oath by Allah. And Allah knows best! The seventh oath is taken thus:</p>

The sixth oath is:وَالْأَرْ‌ضِ وَمَا طَحَاهَا (and by the earth, and the One who spread it...91:6). The ma in this phrase too stands for masdariyyah or infinitival particle, signifying 'by the earth and its expanse'. The word tahwun means 'to spread'. Thus in the two verses above attention has been focused on the great Designer and Architect of the sky and earth [ that is, the universe ], and on the perfection and complete freedom from flaw or defect in the design and creation of the universe. Sayyidna Qatadah and others reported this interpretation. Kashshaf, Baidawi and Qurtubi preferred this interpretation. Some of the commentators have taken ma in the sense of man 'the One Who' and refer it to 'Allah', signifying 'by the sky and its Maker and by the earth and One who spreads it. Thus far, all the oaths were taken by the created objects and phenomena. In between is taken oath by Allah. And Allah knows best! The seventh oath is taken thus:

The soul and how it was integrated

And by oath of the soul and by oath of Him Who made it proper.

By the soul, and That which shaped it

Consider the human self, and how it is formed in accordance with what it is meant to be,

By the soul and Him Who propertioned it,

And by Nafs (Adam or a person or a soul, etc.), and Him Who perfected him in proportion;

And the soul and He who proportioned it.

and by the soul and by Him Who perfectly proportioned it,

By Nafs, and Ma Sawwaha (Who apportioned it).

And a soul and Him Who perfected it

by the soul and Him who fashioned it,

by the soul and Who shaped it

And [by] the soul and He who proportioned it

and by the soul and that (Power) which designed it

And the soul and Him Who made it perfect,

Wanafsin wam<u>a</u> saww<u>a</u>h<u>a</u>

by the soul and how He formed it,

By the Soul, and the proportion and order given to it;

91

وَنَفْسٍ وَمَا سَوَّىٰهَا

He also takes an oath on each soul, with Allah having created it equally.

He also takes an oath on each soul, with Allah having created it equally.

<p>وَنَفْسٍ وَمَا سَوَّاهَا (and by the soul, and the One who made it well,...91:7) If, in this phrase, the particle ma is taken to function as infinitival particle, it signifies 'by the human soul and its perfection'. If ma is taken in the sense of man , it signifies 'by the soul and the One who proportioned it'. The</p>

وَنَفْسٍ وَمَا سَوَّاهَا (and by the soul, and the One who made it well,...91:7) If, in this phrase, the particle ma is taken to function as infinitival particle, it signifies 'by the human soul and its perfection'. If ma is taken in the sense of man , it signifies 'by the soul and the One who proportioned it'. The

And given the faculty of knowing what is disruptive and what is intrinsic to it.

And inspired in it the knowledge of its sins and its piety.

and inspired it to lewdness and godfearing!

and how it is imbued with moral failings as well as with consciousness of God!

And inspired it with the wickedness thereof and the piety thereof,

Then He showed him what is wrong for him and what is right for him;

And inspired it with its wickedness and its righteousness.

and imbued it with (the consciousness of) its evil and its piety:

Then He showed it its Fujur and its Taqwa.

And inspired it (with conscience of) what is wrong for it and (what is) right for it.

and inspired it with [discernment between] its virtues and vices:

and inspired it with its sin and its piety,

And inspired it [with discernment of] its wickedness and its righteousness,

and inspired it with knowledge of evil and piety,

Then He inspired it to understand what is right and wrong for it;

Faalhamah<u>a</u> fujoorah<u>a</u> wataqw<u>a</u>h<u>a</u>

then inspired it to understand what was right and wrong for it.

And its enlightenment as to its wrong and its right;-

91

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَىٰهَا

Then He made it understand - without teaching it - what was evil so it could be abstained from, and what was good so it could be implemented.

Then He made it understand - without teaching it - what was evil so it could be abstained from, and what was good so it could be implemented.

<p>فَأَلْهَمَهَا فُجُورَ‌هَا وَتَقْوَاهَا (then inspired it with its [ instincts on evil and piety...91:8) The word ilham denotes 'to cast into the heart'. The word fujur denotes 'open transgression'. The meaning of taqwa is well-known. This sentence is linked with the seventh oath وَنَفْسٍ وَمَا سَوَّاهَا and by the soul, and the One who made it well, [ 91:7] ', signifying that Allah has equipped man with human soul which has the capacity to distinguish between good and bad, and right and wrong. In other words, in his make-up Allah has built in him a special ability to choose freely the righteous path or the sinful path. Whichever way he takes out of his own free will, he will be rewarded or punished. This interpretation is deducible from a traceable Hadith which is transmitted by Muslim on the authority of Sayyidna ` Imran Ibn Husain ؓ . The Holy Prophet ﷺ was sitting in the company of his followers. They asked him a question regarding Divine Destination. In response, the Holy Prophet ﷺ recited this verse. This verse will allay the doubt about Divine Destination only if the words 'then inspired it with its (instincts of) evil and piety, [ 91:8] ' are taken in the sense that human soul has been inspired with conscience to distinguish between right and wrong, and has also been granted the ability to do good as well as the ability to commit sin. Man is not a creature of pure force or coercion. He has free will to choose his path of good or evil. He, in fact, has the option to do good or refrain from sin. The choice is his, for which he is rewarded or punished.</p><p>Sayyidna Abu Hurairah and Ibn ` Abbas ؓ report that whenever the Holy Prophet ﷺ recited the verses [ 91:7-8] under comment would stop and recite the following supplication aloud:</p><p>اللّٰھُمَّ اٰتِ نفسِی تَقوٰھَا اَنتَ وَلِیُّھَا وَ مَولَاھَا وَ اَنتَ خَیرُ مَن زَکَٰھَا</p><p>'0 Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.'</p>

فَأَلْهَمَهَا فُجُورَ‌هَا وَتَقْوَاهَا (then inspired it with its [ instincts on evil and piety...91:8) The word ilham denotes 'to cast into the heart'. The word fujur denotes 'open transgression'. The meaning of taqwa is well-known. This sentence is linked with the seventh oath وَنَفْسٍ وَمَا سَوَّاهَا and by the soul, and the One who made it well, [ 91:7] ', signifying that Allah has equipped man with human soul which has the capacity to distinguish between good and bad, and right and wrong. In other words, in his make-up Allah has built in him a special ability to choose freely the righteous path or the sinful path. Whichever way he takes out of his own free will, he will be rewarded or punished. This interpretation is deducible from a traceable Hadith which is transmitted by Muslim on the authority of Sayyidna ` Imran Ibn Husain ؓ . The Holy Prophet ﷺ was sitting in the company of his followers. They asked him a question regarding Divine Destination. In response, the Holy Prophet ﷺ recited this verse. This verse will allay the doubt about Divine Destination only if the words 'then inspired it with its (instincts of) evil and piety, [ 91:8] ' are taken in the sense that human soul has been inspired with conscience to distinguish between right and wrong, and has also been granted the ability to do good as well as the ability to commit sin. Man is not a creature of pure force or coercion. He has free will to choose his path of good or evil. He, in fact, has the option to do good or refrain from sin. The choice is his, for which he is rewarded or punished.Sayyidna Abu Hurairah and Ibn ` Abbas ؓ report that whenever the Holy Prophet ﷺ recited the verses [ 91:7-8] under comment would stop and recite the following supplication aloud:اللّٰھُمَّ اٰتِ نفسِی تَقوٰھَا اَنتَ وَلِیُّھَا وَ مَولَاھَا وَ اَنتَ خَیرُ مَن زَکَٰھَا'0 Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.'

He who nourishes it will surely be successful,

Indeed successful is the one who made it pure.

Prosperous is he who purifies it,

To a happy state shall indeed attain he who causes this [self] to grow in purity,

Surely blissful is he who hath cleansed, it,

Indeed he succeeds who purifies his ownself (i.e. obeys and performs all that Allah ordered, by following the true Faith of Islamic Monotheism and by doing righteous good deeds).

Successful is he who purifies it.

He who purifies it will prosper,

Indeed he succeeds who purifies it.

He is indeed successful who causeth it to grow,

one who purifies it is felicitous,

prosperous is he who purified it,

He has succeeded who purifies it,

those who purify their souls will certainly have everlasting happiness

He will indeed be successful who purifies it,

Qad afla<u>h</u>a man zakk<u>a</u>h<u>a</u>

He who purifies it will indeed be successful,

Truly he succeeds that purifies it,

91

قَدْ أَفْلَحَ مَن زَكَّىٰهَا

Verily, the one who has purified his soul by adorning it with virtuous characteristics and freeing it from evil traits, has succeeded.

Verily, the one who has purified his soul by adorning it with virtuous characteristics and freeing it from evil traits, has succeeded.

<p>قَدْ أَفْلَحَ مَن زَكَّاهَا ﴿9﴾ وَقَدْ خَابَ مَن دَسَّاهَا ﴿10﴾ (success is really attained by him who purifies it, and failure is really suffered by him who pollutes it....91:10). This is the subject of the seven oaths. The primitive meaning of tazkiyah is 'inner cleanliness', signifying 'he who obeyed Allah and purified his inner and outer selves.' Verse [ 10] signifies 'he who caused his soul to sink in the swamp of sins will be deprived'. The word dassa is derived from the basic word dass' which denotes 'to bury in the ground' as for instance it occurs elsewhere in the Qur'an, thus:</p><p>أَمْ يَدُسُّهُ فِي التُّرَ‌ابِ</p><p>...or put it away into the dust? [ 16:59] '</p><p>Some of the commentators have analysed that the pronouns of zakka 'He purified' and dassa 'He caused to pollute' as referring to 'Allah', signifying that 'he is successful indeed whose soul Allah has purified and he has failed whose soul Allah pollutes '. This verse has divided the entire mankind into two groups: [ 1] successful; and [ 2] unsuccessful. An example of the second group has been cited to show how it rejected the message of Allah and consequently how Allah destroyed them. Such a group will receive severe punishment in the Hereafter. Sometimes, however, an installment of punishment is meted out to them in this world as in the case of Thamud. Their story is recounted fully in Surah A` raf [ S.7:73-79; S.11:61-68; S. 26:141-159; S.27:45-53; S..41:17-18; S.54:23-32; and S. 69:4-5]. Here a brief reference is made to that story and their punishment.</p>

قَدْ أَفْلَحَ مَن زَكَّاهَا ﴿9﴾ وَقَدْ خَابَ مَن دَسَّاهَا ﴿10﴾ (success is really attained by him who purifies it, and failure is really suffered by him who pollutes it....91:10). This is the subject of the seven oaths. The primitive meaning of tazkiyah is 'inner cleanliness', signifying 'he who obeyed Allah and purified his inner and outer selves.' Verse [ 10] signifies 'he who caused his soul to sink in the swamp of sins will be deprived'. The word dassa is derived from the basic word dass' which denotes 'to bury in the ground' as for instance it occurs elsewhere in the Qur'an, thus:أَمْ يَدُسُّهُ فِي التُّرَ‌ابِ...or put it away into the dust? [ 16:59] 'Some of the commentators have analysed that the pronouns of zakka 'He purified' and dassa 'He caused to pollute' as referring to 'Allah', signifying that 'he is successful indeed whose soul Allah has purified and he has failed whose soul Allah pollutes '. This verse has divided the entire mankind into two groups: [ 1] successful; and [ 2] unsuccessful. An example of the second group has been cited to show how it rejected the message of Allah and consequently how Allah destroyed them. Such a group will receive severe punishment in the Hereafter. Sometimes, however, an installment of punishment is meted out to them in this world as in the case of Thamud. Their story is recounted fully in Surah A` raf [ S.7:73-79; S.11:61-68; S. 26:141-159; S.27:45-53; S..41:17-18; S.54:23-32; and S. 69:4-5]. Here a brief reference is made to that story and their punishment.

And he who confines it will surely come to grief.

And indeed failed is the one who covered it in sin.

and failed has he who seduces it.

and truly lost is he who buries it [in darkness].

And miserable is he who hath buried it.

And indeed he fails who corrupts his ownself (i.e. disobeys what Allah has ordered by rejecting the true Faith of Islamic Monotheism or by following polytheism, etc. or by doing every kind of evil wicked deeds).

Failing is he who corrupts it.

and he who suppresses it will be ruined.

And indeed he fails who Dassaha.

And he is indeed a failure who stunteth it.

and one who betrays it fails.

and failed is he who buried it!

And he has failed who instills it [with corruption].

and those who corrupt their souls will certainly be deprived (of happiness).

And he will indeed fail who corrupts it.

Waqad kh<u>a</u>ba man dass<u>a</u>h<u>a</u>

and he who corrupts it is sure to fail.

And he fails that corrupts it!

91

وَقَدْ خَابَ مَن دَسَّىٰهَا

And verily the one who has secretly thrust his soul into sins and disobedience, has lost.

And verily the one who has secretly thrust his soul into sins and disobedience, has lost.

The Thamud denied (the truth) in their perverseness

The tribe of Thamud denied with rebellion.

Thamood cried lies in their insolence

TO [THIS] TRUTH gave the lie, in their overweening arrogance, [the tribe of] Thamud,

Thamud belied in their exorbitance.

Thamud (people) denied (their Prophet) through their transgression (by rejecting the true Faith of Islamic Monotheism, and by following polytheism, and by committing every kind of sin).

Thamood denied in its pride.

In their presumptuous insolence the Thamud called the Truth a lie

Thamud denied through their trans- gression.

(The tribe of) Thamud denied (the truth) in their rebellious pride,

The [people of] Thamud denied [Allah’s signs] out of their rebellion,

Thamood belied in their pride

Thamud denied [their prophet] by reason of their transgression,

The people of Thamud rejected (the truth) as a result of their rebelliousness

Samood gave the lie (to the truth) in their inordinacy,

Ka<u>thth</u>abat thamoodu bi<u>t</u>aghw<u>a</u>h<u>a</u>

The Thamud tribe rejected the truth because of their arrogance,

The Thamud (people) rejected (their prophet) through their inordinate wrong-doing,

91

كَذَّبَتْ ثَمُودُ بِطَغْوَىٰهَآ

After Allah mentions the loss of the one who thrust his soul secretly into sins, He mentions the Thamūd as an example of that, saying: The Thamūd rejected their Prophet Saleh due to their transgressing the limits in committing sins and disobedience.

After Allah mentions the loss of the one who thrust his soul secretly into sins, He mentions the Thamūd as an example of that, saying: The Thamūd rejected their Prophet Saleh due to their transgressing the limits in committing sins and disobedience.

<h2 class="title">The Rejection of Thamud and Allah's Destruction of Them</h2><p>Allah informs that Thamud rejected their Messenger because of the injustice and transgression they practiced. This was said by Mujahid, Qatadah and others. Therefore, this resulted in a rejection in their hearts for the guidance and conviction their Messenger came to them with.</p><div class="text_uthmani arabic">إِذِ انبَعَثَ أَشْقَـهَا </div><p>(When their most wicked went forth.) meaning, the most wicked person of the tribe, and he was Qudar bin Salif, the one who killed the she-camel. He was leader of the tribe of Thamud, and he is the one whom Allah refers to in His saying,</p><div class="text_uthmani arabic">فَنَادَوْاْ صَـحِبَهُمْ فَتَعَاطَى فَعَقَرَ </div><p>(But they called their comrade and he took (a sword) and killed (her).) (54:29) This man was mighty and respected among his people. He was of noble lineage and a leader who was obeyed. This is just as Imam Ahmad recorded from `Abdullah bin Zam`ah. He said that the Messenger of Allah gave a sermon in which he mentioned the she-camel and he mentioned the man who killed her. Then he said,</p><div class="text_uthmani arabic">«إِذِ انبَعَثَ أَشْقَـهَا </div><div class="text_uthmani arabic">انْبَعَثَ لَهَا رَجُلٌ عَارِمٌ عَزِيزٌ مَنِيعٌ فَي رَهْطِهِ مِثْلُ أَبِي زَمْعَة»</div><p>((When their most wicked went forth.)( A strong and mighty man who was invincible among his tribe, like Abu Zam`ah, went forth to her.) This Hadith was recorded by Al-Bukhari in his Book of Tafsir, and Muslim in his Book of the Description of the Hellfire. At-Tirmidhi and An-Nasa'i both recorded it in their Sunans in their Books of Tafsir.</p><h2 class="title">The Story of Salih's She-Camel</h2><p>Allah then says,</p><div class="text_uthmani arabic">فَقَالَ لَهُمْ رَسُولُ اللَّهِ</div><p>(But the Messenger of Allah said to them) referring to Salih.</p><div class="text_uthmani arabic">نَاقَةُ اللَّهِ</div><p>(That is the she-camel of Allah!) meaning, `beware of touching the she-camel of Allah with any harm.'</p><div class="text_uthmani arabic">وَسُقْيَـهَا</div><p>(and its drink!) meaning, `do not transgress against her in her drinking, for she has been allocated a day to drink and you have been allocated a day to drink, as is known to you.' Then Allah says,</p><div class="text_uthmani arabic">فَكَذَّبُوهُ فَعَقَرُوهَا</div><p>(Then they denied him and they killed it.) which means they rejected what he came with. This resulted in them killing the she-camel that Allah had brought out of the rock as a sign for them and a proof against them.</p><div class="text_uthmani arabic">فَدَمْدمَ عَلَيْهِمْ رَبُّهُمْ بِذَنبِهِمْ</div><p>(So their Lord destroyed them because of their sin,) meaning, He became angry with them and He annihilated them.</p><div class="text_uthmani arabic">فَسَوَّاهَا</div><p>(Fasawwaha!) meaning, He made the punishment descend upon them all equally. Qatadah said, "It has reached us that the leader of tribe of Thamud did not kill the she-camel until their youth, their elderly, their males and their females all pledged allegiance to him. So when the people cooperated in killing her, Allah destroyed them all with the same punishment due to their sin." Allah said,</p><div class="text_uthmani arabic">وَلاَ يَخَافُ</div><p>(And He feared not) it has also been recited as (فَلَا يَخَافُ) (So He feared not)</p><div class="text_uthmani arabic">عُقْبَـهَا</div><p>(the consequences thereof.) Ibn `Abbas said, "Allah does not fear any consequences from anyone else." Mujahid, Al-Hasan, Bakr bin `Abdullah Al-Muzani and others all said the same. This is the end of the Tafsir of Surat Ash-Shams, and all praise and thanks are due to Allah.</p>

The Rejection of Thamud and Allah's Destruction of ThemAllah informs that Thamud rejected their Messenger because of the injustice and transgression they practiced. This was said by Mujahid, Qatadah and others. Therefore, this resulted in a rejection in their hearts for the guidance and conviction their Messenger came to them with.إِذِ انبَعَثَ أَشْقَـهَا (When their most wicked went forth.) meaning, the most wicked person of the tribe, and he was Qudar bin Salif, the one who killed the she-camel. He was leader of the tribe of Thamud, and he is the one whom Allah refers to in His saying,فَنَادَوْاْ صَـحِبَهُمْ فَتَعَاطَى فَعَقَرَ (But they called their comrade and he took (a sword) and killed (her).) (54:29) This man was mighty and respected among his people. He was of noble lineage and a leader who was obeyed. This is just as Imam Ahmad recorded from `Abdullah bin Zam`ah. He said that the Messenger of Allah gave a sermon in which he mentioned the she-camel and he mentioned the man who killed her. Then he said,«إِذِ انبَعَثَ أَشْقَـهَا انْبَعَثَ لَهَا رَجُلٌ عَارِمٌ عَزِيزٌ مَنِيعٌ فَي رَهْطِهِ مِثْلُ أَبِي زَمْعَة»((When their most wicked went forth.)( A strong and mighty man who was invincible among his tribe, like Abu Zam`ah, went forth to her.) This Hadith was recorded by Al-Bukhari in his Book of Tafsir, and Muslim in his Book of the Description of the Hellfire. At-Tirmidhi and An-Nasa'i both recorded it in their Sunans in their Books of Tafsir.The Story of Salih's She-CamelAllah then says,فَقَالَ لَهُمْ رَسُولُ اللَّهِ(But the Messenger of Allah said to them) referring to Salih.نَاقَةُ اللَّهِ(That is the she-camel of Allah!) meaning, `beware of touching the she-camel of Allah with any harm.'وَسُقْيَـهَا(and its drink!) meaning, `do not transgress against her in her drinking, for she has been allocated a day to drink and you have been allocated a day to drink, as is known to you.' Then Allah says,فَكَذَّبُوهُ فَعَقَرُوهَا(Then they denied him and they killed it.) which means they rejected what he came with. This resulted in them killing the she-camel that Allah had brought out of the rock as a sign for them and a proof against them.فَدَمْدمَ عَلَيْهِمْ رَبُّهُمْ بِذَنبِهِمْ(So their Lord destroyed them because of their sin,) meaning, He became angry with them and He annihilated them.فَسَوَّاهَا(Fasawwaha!) meaning, He made the punishment descend upon them all equally. Qatadah said, "It has reached us that the leader of tribe of Thamud did not kill the she-camel until their youth, their elderly, their males and their females all pledged allegiance to him. So when the people cooperated in killing her, Allah destroyed them all with the same punishment due to their sin." Allah said,وَلاَ يَخَافُ(And He feared not) it has also been recited as (فَلَا يَخَافُ) (So He feared not)عُقْبَـهَا(the consequences thereof.) Ibn `Abbas said, "Allah does not fear any consequences from anyone else." Mujahid, Al-Hasan, Bakr bin `Abdullah Al-Muzani and others all said the same. This is the end of the Tafsir of Surat Ash-Shams, and all praise and thanks are due to Allah.

When among them the great wretch arose,

When the most wicked among them stood up in defiance.

when the most wretched of them uprose,

when that most hapless wretch from among them rushed forward [to commit his evil deed],

What time the greatest wretch of them rose up.

When the most wicked man among them went forth (to kill the she-camel).

When it followed its most wicked.

when their arch-criminal rose up in rage.

When their most wicked went forth.

When the basest of them broke forth

when the most wretched of them rose up.

when the most wicked of them broke forth,

When the most wretched of them was sent forth.

when the most corrupt of them incited them (to commit evil).

When the most unfortunate of them broke forth with

I<u>th</u>i inbaAAatha ashq<u>a</u>h<u>a</u>

when the most wicked man among them rose up.

Behold, the most wicked man among them was deputed (for impiety).

91

إِذِ ٱنۢبَعَثَ أَشْقَىٰهَا

When the most wretched among them stood up after his people has appointed him for the task.

When the most wretched among them stood up after his people has appointed him for the task.

And the apostle of God had to tell them: "This is God's she-camel, let her drink."

So the Noble Messenger of Allah said to them, “Stay away from the she camel of Allah, and from its turn to drink.”

then the Messenger of God said to them, 'The She-camel of God; let her drink!'

although God's apostle had told them, "It is a she-camel belonging to God, so let her drink [and do her no harm]!"

Then the apostle of Allah said Unto them: beware of the she-camel of Allah and her drink.

But the Messenger of Allah [Salih (Saleh)] said to them: "Be cautious! Fear the evil end. That is the she-camel of Allah! (Do not harm it) and bar it not from having its drink!"

The messenger of God said to them, “This is the she-camel of God, so let her drink.”

Then Allah's Messenger warned them: “Hands off the she-camel and her drink!”

But the Messenger of Allah said to them: "Be cautious! That is the she-camel of Allah! (Do not harm it) and (bar it not from having) its drink!"

And the messenger of Allah said: It is the she-camel of Allah, so let her drink!

The apostle of Allah had told them, ‘This is Allah’s she-camel, let her drink!’

the Messenger of Allah said to them: '(This is) the shecamel of Allah, let her drink'

And the messenger of Allah [Salih] said to them, "[Do not harm] the she-camel of Allah or [prevent her from] her drink."

The Messenger of God told them, "This is a she-camel, belonging to God. Do not deprive her of her share of water".

So Allah's apostle said to them (Leave alone) Allah's she-camel, and (give) her (to) drink.

Faq<u>a</u>la lahum rasoolu All<u>a</u>hi n<u>a</u>qata All<u>a</u>hi wasuqy<u>a</u>h<u>a</u>

Then the messenger of God said to them, "This is God's she-camel. Let her drink."

But the Messenger of Allah said to them: "It is a She-camel of Allah! And (bar her not from) having her drink!"

91

فَقَالَ لَهُمْ رَسُولُ ٱللَّهِ نَاقَةَ ٱللَّهِ وَسُقْيَٰهَا

The Messenger of Allah Saleh (peace be upon him) said to them: “Leave the camel of Allah alone; let it drink on its day and do not pursue it intending evil.”

The Messenger of Allah Saleh (peace be upon him) said to them: “Leave the camel of Allah alone; let it drink on its day and do not pursue it intending evil.”

But they called him a liar and hamstrung her. So God obliterated them for their crime, and (destroyed) all of them alike.

In response they belied him, and hamstrung the she camel – so Allah put ruin over them because of their sins and flattened their dwellings.

But they cried him lies, and hamstrung her, so their Lord crushed them for their sin, and leveled them:

But they gave him the lie, and cruelly slaughtered her - whereupon their Sustainer visited them with utter destruction for this their sin, destroying them all alike:

Then they belied him, and they hamstrung her; wherefore their Lord overwhelmed them for their crime, and made it equal.

Then they denied him and they killed it. So their Lord destroyed them because of their sin, and made them equal in destruction (i.e. all grades of people, rich and poor, strong and weak, etc.)!

But they called him a liar, and hamstrung her. So their Lord crushed them for their sin, and leveled it.

But they rejected his statement as a lie and hamstrung the she-camel. For that crime their Lord rumbled down upon them, utterly razing them to the ground.

Then they denied him and they killed it. So their Lord destroyed them because of their sin, Fasawwaha!

But they denied him, and they hamstrung her, so Allah doomed them for their sin and rased (their dwellings).

But they impugned him and hamstrung her. So their Lord took them unawares by night because of their sin, and levelled it.

But they belied him, and hamstrung her. So their Lord crushed them for their sin and leveled it (their village).

But they denied him and hamstrung her. So their Lord brought down upon them destruction for their sin and made it equal [upon all of them].

However, they rejected him and slew her. So their Lord completely destroyed them and their city for their sins.

But they called him a liar and slaughtered her, therefore their Lord crushed them for their sin and levelled them (with the ground).

Faka<u>thth</u>aboohu faAAaqarooh<u>a</u> fadamdama AAalayhim rabbuhum bi<u>th</u>anbihim fasaww<u>a</u>h<u>a</u>

But they gave him the lie, and hamstrung the she-camel. So their Lord destroyed them for their crime and razed their city to the ground.

Then they rejected him (as a false prophet), and they hamstrung her. So their Lord, on account of their crime, obliterated their traces and made them equal (in destruction, high and low)!

91

فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنۢبِهِمْ فَسَوَّىٰهَا

But they rejected their Messenger with regards to the camel, and so the most wretched among them killed it with the consent of his people. Therefore, they were all guilty of the crime and so Allah enveloped them into His punishment and destroyed them by a shriek due to their sins. He made them equal in the punishment that He destroyed them with.

But they rejected their Messenger with regards to the camel, and so the most wretched among them killed it with the consent of his people. Therefore, they were all guilty of the crime and so Allah enveloped them into His punishment and destroyed them by a shriek due to their sins. He made them equal in the punishment that He destroyed them with.

<p>فَدَمْدَمَ عَلَيْهِمْ رَ‌بُّهُم بِذَنبِهِمْ فَسَوَّاهَا (... so their Lord sent eradicating torment upon them, and made it equal for all. And He has no fear of its consequence....91:14). The word damdama refers to such tormenting scourge as is unleashed on a person or a nation again and again, until it destroys or crushes them completely. Fa-sawwaha signifies that the scourge overtook the entire nation, men, women, children, and young and old.</p><p>In conclusion, the verse says: وَلَا يَخَافُ عُقْبَاهَا 'Allah has no fear of its consequence'. It means that Divine torment that destroys a nation completely cannot be compared to the torment inflicted by the greatest king of this world, because a tyrant king who destroys his people on a large scale, fears for his life, lest the survivors or the supporters of the people destroyed should revenge on him and rebel against him. Whoever destroys others is himself in danger of avenge. Those who attack others must necessarily bear the brunt of counter-attack except Allah. When a people incur Divine punishment and are thus destroyed, Allah has no fear from any one.</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah Ash-Shams</p><p>Ends here</p>

فَدَمْدَمَ عَلَيْهِمْ رَ‌بُّهُم بِذَنبِهِمْ فَسَوَّاهَا (... so their Lord sent eradicating torment upon them, and made it equal for all. And He has no fear of its consequence....91:14). The word damdama refers to such tormenting scourge as is unleashed on a person or a nation again and again, until it destroys or crushes them completely. Fa-sawwaha signifies that the scourge overtook the entire nation, men, women, children, and young and old.In conclusion, the verse says: وَلَا يَخَافُ عُقْبَاهَا 'Allah has no fear of its consequence'. It means that Divine torment that destroys a nation completely cannot be compared to the torment inflicted by the greatest king of this world, because a tyrant king who destroys his people on a large scale, fears for his life, lest the survivors or the supporters of the people destroyed should revenge on him and rebel against him. Whoever destroys others is himself in danger of avenge. Those who attack others must necessarily bear the brunt of counter-attack except Allah. When a people incur Divine punishment and are thus destroyed, Allah has no fear from any one.Al-hamdulillahThe Commentary onSurah Ash-ShamsEnds here

He does not fear the consequence.

And He does not fear its coming behind (to take vengeance).

and He fears not the issue thereof.

for none [of them] had any fear of what might befall them.

And He feared not the consequence thereof

And He (Allah) feared not the consequences thereof.

And He does not fear its sequel.

He has no fear of its sequel.

And He feared not the consequences thereof.

He dreadeth not the sequel (of events).

And He does not fear its outcome.

He does not fear the result (of their destruction).

And He does not fear the consequence thereof.

God is not afraid of the result of what He had decreed.

And He fears not its consequence.

Wal<u>a</u> yakh<u>a</u>fu AAuqb<u>a</u>h<u>a</u>

He did not fear the consequences.

And for Him is no fear of its consequences.

91

وَلَا يَخَافُ عُقْبَٰهَا

Allah set the punishment that destroyed them, upon them, without Him, may He be glorified, fearing any reproach over His actions.

Allah set the punishment that destroyed them, upon them, without Him, may He be glorified, fearing any reproach over His actions.

I CALL THE night to witness when it covers over,

By oath of the night when it covers

By the night enshrouding

CONSIDER the night as it veils [the earth] in darkness,

By the night when it envelopeth,

By the night as it envelops;

By the night as it covers.

By the night when it enshrouds,

By the night as it envelops.

By the night enshrouding

By the night when it envelops,

By the night, when it envelops,

By the night when it covers

By the night when it covers the day,

I swear by the night when it draws a veil,

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

By the night as it veils [the earth] in darkness,

By the Night as it conceals (the light);

92

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلَّيْلِ إِذَا يَغْشَىٰ

Allah takes an oath on the night when it covers whatever is between the heavens and the earth with its darkness.

Allah takes an oath on the night when it covers whatever is between the heavens and the earth with its darkness.

<h2 class="title">The Recitation of Surat Al-Layl in the `Isha' Prayer</h2><p>The statement of the Prophet to Mu`adh has already preceded, where he said,</p><div class="text_uthmani arabic">«فَهَلَّا صَلَّيْتَ ب</div><div class="text_uthmani arabic">سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى </div><div class="text_uthmani arabic">وَالشَّمْسِ وَضُحَـهَا </div><div class="text_uthmani arabic">وَالَّيْلِ إِذَا يَغْشَى»</div><p>(Why did you not pray with (the recitation of) (Glorify the Name of your Lord the Most High) (87), and (By the sun and Duhaha) (91), and (By the night as it envelops) (92))</p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">Swearing by the Diversity of Mankind in Their Efforts and informing of the Different Results of that</h2><p>Allah swears by saying:</p><div class="text_uthmani arabic">الْلَّيْلَإِذَا يَغْشَى</div><p>(By the night as it envelops.) meaning, when it covers the creation with its darkness.</p><div class="text_uthmani arabic">وَالنَّهَارِ إِذَا تَجَلَّى </div><p>(By the day as it appears.) meaning, with its light and its radiance.</p><div class="text_uthmani arabic">وَمَا خَلَقَ الذَّكَرَ وَالاٍّنثَى </div><p>(By Him Who created male and female.) This is similar to Allah's saying,</p><div class="text_uthmani arabic">وَخَلَقْنَـكُمْ أَزْوَجاً </div><p>(And We have created you in pairs.) (78:8) It is also similar to saying,</p><div class="text_uthmani arabic">وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ</div><p>(And of everything We have created pairs.) (51:49) And just as these things that are being sworn by are opposites, likewise that which this swearing is about are opposing things. This is why Allah says,</p><div class="text_uthmani arabic">إِنَّ سَعْيَكُمْ لَشَتَّى </div><p>(Certainly, your efforts and deeds are diverse. ) meaning, the actions of the servants that they have performed are also opposites and diverse. Therefore, there are those who do good and there are those who do evil. Allah then says,</p><div class="text_uthmani arabic">فَأَمَّا مَنْ أَعْطَى وَاتَّقَى </div><p>(As for him who gives and has Taqwa.) meaning, he gives what he has been commanded to give and he fears Allah in his affairs.</p><div class="text_uthmani arabic">وَصَدَّقَ بِالْحُسْنَى </div><p>(And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah. Khusayf said, "In the reward." Then Allah says,</p><div class="text_uthmani arabic">فَسَنُيَسِّرُهُ لِلْيُسْرَى </div><p>(We will make smooth for him the path of ease.) Ibn `Abbas said, "Meaning for goodness." Thus, Allah says,</p><div class="text_uthmani arabic">وَأَمَّا مَن بَخِلَ</div><p>(But he who is greedy) meaning, with that which he has.</p><div class="text_uthmani arabic">وَاسْتَغْنَى</div><p>(and thinks himself self-sufficient,) `Ikrimah reported that Ibn `Abbas said, "This means he is stingy with his wealth and considers himself to be in no need of his Lord, the Mighty and Majestic." This was recorded by Ibn Abi Hatim.</p><div class="text_uthmani arabic">وَكَذَّبَ بِالْحُسْنَى </div><p>(And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter.</p><div class="text_uthmani arabic">فَسَنُيَسِّرُهُ لِلْعُسْرَى </div><p>(We will make smooth for him the path to evil.) meaning, the path of evil. This is as Allah says,</p><div class="text_uthmani arabic">وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِى طُغْيَانِهِمْ يَعْمَهُونَ </div><p>(And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.) (6:110) And there are many Ayat with this meaning, proving that Allah rewards those who intend good with success, while whoever intends evil is abandoned, and all of this is in accordance with a preordained decree. There are also many Hadiths that prove this.</p><h2 class="title">The Narration of Abu Bakr As-Siddiq</h2><p>Imam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah , "O Messenger of Allah! Do we act according to what has already been decided, or is the matter just beginning (i.e., still undecided)" He replied,</p><div class="text_uthmani arabic">«بَلْ عَلَى أَمْرٍ قَدْ فُرِغَ مِنْه»</div><p>(Indeed it is according to what has already been decided.) Then Abu Bakr said, "Then what (good) are deeds, O Messenger of Allah" He replied,</p><div class="text_uthmani arabic">«كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَه»</div><p>(Everyone will find it easy to do such deeds that will lead him to what he was created for.)</p><h2 class="title">The Narration of `Ali</h2><p>Al-Bukhari recorded from `Ali bin Abi Talib that they (the Companions) were with the Messenger of Allah at the cemetery of Baqi` Al-Gharqad for a funeral, when the Prophet said,</p><div class="text_uthmani arabic">«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّار»</div><p>(There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, "O Messenger of Allah! Should we depend on this" He replied,</p><div class="text_uthmani arabic">«اعْمَلُوا ، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَه»</div><p>(Perform deeds for everyone will have the deeds of what he was created for (Paradise or Hell) made easy for him.) Then he recited the Ayah</p><div class="text_uthmani arabic">فَأَمَّا مَنْ أَعْطَى وَاتَّقَى - وَصَدَّقَ بِالْحُسْنَى - فَسَنُيَسِّرُهُ لِلْيُسْرَى </div><p>(As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" until the Ayah:</p><div class="text_uthmani arabic">لِلْعُسْرَى</div><p>(the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from `Ali bin Abi Talib in which he said, "We were at a funeral in the cemetery of Baqi` Al-Gharqad when the Messenger of Allah came and sat down. So we came and sat around him and he had a stick with him. Then he bowed his head and he began to scratch the ground with his stick. He then said,</p><div class="text_uthmani arabic">«مَا مِنْكُمْ مِنْ أَحَدٍ أَوْ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ إِلَّا كُتِبَ مَكَانُهَا مِنَ الْجَنَّةِ وَالنَّارِ،وَإِلَّا قَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَة»</div><p>(There is not anyone among you -- or is not a single soul (that has been created) -- except that his place has been written in Paradise or in the Fire, and it has been written that he will be miserable or happy.) A man said, "O Messenger of Allah! Should we just depend on what has been written for us and give up performing deeds For whoever of us is of the people of happiness then he will be of the people of happiness, and whoever among us is of the people of misery then he will be of the people of misery." The Prophet replied,</p><div class="text_uthmani arabic">«أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاءِ فَيُيَسَّرُونَ إِلَى عَمَلِ أَهْلِ الشَّقَاءِ، ثُمَّ قَرَأَ:</div><p>(Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those people who are the people of misery, they will have the deeds of the people of misery made easy for them.) Then he recited the Ayah:</p><div class="text_uthmani arabic">فَأَمَّا مَنْ أَعْطَى وَاتَّقَى - وَصَدَّقَ بِالْحُسْنَى - فَسَنُيَسِّرُهُ لِلْيُسْرَى - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَى </div><div class="text_uthmani arabic">وَكَذَّبَ بِالْحُسْنَى- فَسَنُيَسّرُهُ لِلْعُسْرَى-»</div><p>(As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies Al-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group have also recorded this Hadith.</p><h2 class="title">The Narration of `Abdullah bin `Umar</h2><p>Imam Ahmad recorded from Ibn `Umar that `Umar said, "O Messenger of Allah! Do you think that the deeds that we do are a matter that is already predetermined or are they something just beginning or new" The Prophet replied,</p><div class="text_uthmani arabic">«فِيمَا قَدْ فُرِغَ مِنْهُ، فَاعْمَلْ يَا ابْنَ الْخَطَّابِ، فَإِنَّ كُلًّا مُيَسَّرٌ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَإِنَّهُ يَعْمَلُ لِلسَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَإِنَّهُ يَعْمَلُ لِلشَّقَاء»</div><p>(It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the people of happiness, then he will work deeds for happiness, and whoever is from the people of misery, then he will work deeds for misery.)" This Hadith has been recorded by At-Tirmidhi in the Book of Al-Qadar and he said "Hasan Sahih." Another Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin `Abdullah that he said, "O Messenger of Allah! Are we performing deeds for something that has already been predetermined or is the matter based upon what we are just doing (now)" The Prophet replied,</p><div class="text_uthmani arabic">«لِأَمْرٍ قَدْ فُرِغَ مِنْه»</div><p>(It is a matter that has been predetermined.) Then Suraqah said, "Then what is the purpose of deeds" The Messenger of Allah then said,</p><div class="text_uthmani arabic">«كُلُّ عَامِلٍ مُيَسَّرٌ لِعَمَلِه»</div><p>(Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this Hadith. Ibn Jarir recorded from `Amir bin `Abdullah bin Az-Zubayr that he said, "Abu Bakr used to free servants upon their acceptance of Islam in Makkah. He used to free the elderly and the women when they accepted Islam. So his father said to him, `O my son! I see that you are freeing people who are weak. But if you freed strong men they could stand with you, defend you and protect you.' Abu Bakr replied, `O my father! I only want -- and I think he said -- what is with Allah.' Some people of my family have told me this Ayah was revealed about him:</p><div class="text_uthmani arabic">فَأَمَّا مَنْ أَعْطَى وَاتَّقَى - وَصَدَّقَ بِالْحُسْنَى - فَسَنُيَسِّرُهُ لِلْيُسْرَى </div><p>(As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" Then Allah says,</p><div class="text_uthmani arabic">وَمَا يُغْنِى عَنْهُ مَالُهُ إِذَا تَرَدَّى </div><p>(And what will his wealth avail him when he goes down) Mujahid said, "This means when he dies." Abu Salih and Malik said -- narrating from Zayd bin Aslam, "When he goes down into the Fire."</p>

The Recitation of Surat Al-Layl in the `Isha' PrayerThe statement of the Prophet to Mu`adh has already preceded, where he said,«فَهَلَّا صَلَّيْتَ بسَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَـهَا وَالَّيْلِ إِذَا يَغْشَى»(Why did you not pray with (the recitation of) (Glorify the Name of your Lord the Most High) (87), and (By the sun and Duhaha) (91), and (By the night as it envelops) (92))بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.Swearing by the Diversity of Mankind in Their Efforts and informing of the Different Results of thatAllah swears by saying:الْلَّيْلَإِذَا يَغْشَى(By the night as it envelops.) meaning, when it covers the creation with its darkness.وَالنَّهَارِ إِذَا تَجَلَّى (By the day as it appears.) meaning, with its light and its radiance.وَمَا خَلَقَ الذَّكَرَ وَالاٍّنثَى (By Him Who created male and female.) This is similar to Allah's saying,وَخَلَقْنَـكُمْ أَزْوَجاً (And We have created you in pairs.) (78:8) It is also similar to saying,وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ(And of everything We have created pairs.) (51:49) And just as these things that are being sworn by are opposites, likewise that which this swearing is about are opposing things. This is why Allah says,إِنَّ سَعْيَكُمْ لَشَتَّى (Certainly, your efforts and deeds are diverse. ) meaning, the actions of the servants that they have performed are also opposites and diverse. Therefore, there are those who do good and there are those who do evil. Allah then says,فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (As for him who gives and has Taqwa.) meaning, he gives what he has been commanded to give and he fears Allah in his affairs.وَصَدَّقَ بِالْحُسْنَى (And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah. Khusayf said, "In the reward." Then Allah says,فَسَنُيَسِّرُهُ لِلْيُسْرَى (We will make smooth for him the path of ease.) Ibn `Abbas said, "Meaning for goodness." Thus, Allah says,وَأَمَّا مَن بَخِلَ(But he who is greedy) meaning, with that which he has.وَاسْتَغْنَى(and thinks himself self-sufficient,) `Ikrimah reported that Ibn `Abbas said, "This means he is stingy with his wealth and considers himself to be in no need of his Lord, the Mighty and Majestic." This was recorded by Ibn Abi Hatim.وَكَذَّبَ بِالْحُسْنَى (And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter.فَسَنُيَسِّرُهُ لِلْعُسْرَى (We will make smooth for him the path to evil.) meaning, the path of evil. This is as Allah says,وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِى طُغْيَانِهِمْ يَعْمَهُونَ (And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.) (6:110) And there are many Ayat with this meaning, proving that Allah rewards those who intend good with success, while whoever intends evil is abandoned, and all of this is in accordance with a preordained decree. There are also many Hadiths that prove this.The Narration of Abu Bakr As-SiddiqImam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah , "O Messenger of Allah! Do we act according to what has already been decided, or is the matter just beginning (i.e., still undecided)" He replied,«بَلْ عَلَى أَمْرٍ قَدْ فُرِغَ مِنْه»(Indeed it is according to what has already been decided.) Then Abu Bakr said, "Then what (good) are deeds, O Messenger of Allah" He replied,«كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَه»(Everyone will find it easy to do such deeds that will lead him to what he was created for.)The Narration of `AliAl-Bukhari recorded from `Ali bin Abi Talib that they (the Companions) were with the Messenger of Allah at the cemetery of Baqi` Al-Gharqad for a funeral, when the Prophet said,«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّار»(There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, "O Messenger of Allah! Should we depend on this" He replied,«اعْمَلُوا ، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَه»(Perform deeds for everyone will have the deeds of what he was created for (Paradise or Hell) made easy for him.) Then he recited the Ayahفَأَمَّا مَنْ أَعْطَى وَاتَّقَى - وَصَدَّقَ بِالْحُسْنَى - فَسَنُيَسِّرُهُ لِلْيُسْرَى (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" until the Ayah:لِلْعُسْرَى(the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from `Ali bin Abi Talib in which he said, "We were at a funeral in the cemetery of Baqi` Al-Gharqad when the Messenger of Allah came and sat down. So we came and sat around him and he had a stick with him. Then he bowed his head and he began to scratch the ground with his stick. He then said,«مَا مِنْكُمْ مِنْ أَحَدٍ أَوْ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ إِلَّا كُتِبَ مَكَانُهَا مِنَ الْجَنَّةِ وَالنَّارِ،وَإِلَّا قَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَة»(There is not anyone among you -- or is not a single soul (that has been created) -- except that his place has been written in Paradise or in the Fire, and it has been written that he will be miserable or happy.) A man said, "O Messenger of Allah! Should we just depend on what has been written for us and give up performing deeds For whoever of us is of the people of happiness then he will be of the people of happiness, and whoever among us is of the people of misery then he will be of the people of misery." The Prophet replied,«أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاءِ فَيُيَسَّرُونَ إِلَى عَمَلِ أَهْلِ الشَّقَاءِ، ثُمَّ قَرَأَ:(Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those people who are the people of misery, they will have the deeds of the people of misery made easy for them.) Then he recited the Ayah:فَأَمَّا مَنْ أَعْطَى وَاتَّقَى - وَصَدَّقَ بِالْحُسْنَى - فَسَنُيَسِّرُهُ لِلْيُسْرَى - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَى وَكَذَّبَ بِالْحُسْنَى- فَسَنُيَسّرُهُ لِلْعُسْرَى-»(As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies Al-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group have also recorded this Hadith.The Narration of `Abdullah bin `UmarImam Ahmad recorded from Ibn `Umar that `Umar said, "O Messenger of Allah! Do you think that the deeds that we do are a matter that is already predetermined or are they something just beginning or new" The Prophet replied,«فِيمَا قَدْ فُرِغَ مِنْهُ، فَاعْمَلْ يَا ابْنَ الْخَطَّابِ، فَإِنَّ كُلًّا مُيَسَّرٌ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَإِنَّهُ يَعْمَلُ لِلسَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَإِنَّهُ يَعْمَلُ لِلشَّقَاء»(It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the people of happiness, then he will work deeds for happiness, and whoever is from the people of misery, then he will work deeds for misery.)" This Hadith has been recorded by At-Tirmidhi in the Book of Al-Qadar and he said "Hasan Sahih." Another Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin `Abdullah that he said, "O Messenger of Allah! Are we performing deeds for something that has already been predetermined or is the matter based upon what we are just doing (now)" The Prophet replied,«لِأَمْرٍ قَدْ فُرِغَ مِنْه»(It is a matter that has been predetermined.) Then Suraqah said, "Then what is the purpose of deeds" The Messenger of Allah then said,«كُلُّ عَامِلٍ مُيَسَّرٌ لِعَمَلِه»(Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this Hadith. Ibn Jarir recorded from `Amir bin `Abdullah bin Az-Zubayr that he said, "Abu Bakr used to free servants upon their acceptance of Islam in Makkah. He used to free the elderly and the women when they accepted Islam. So his father said to him, `O my son! I see that you are freeing people who are weak. But if you freed strong men they could stand with you, defend you and protect you.' Abu Bakr replied, `O my father! I only want -- and I think he said -- what is with Allah.' Some people of my family have told me this Ayah was revealed about him:فَأَمَّا مَنْ أَعْطَى وَاتَّقَى - وَصَدَّقَ بِالْحُسْنَى - فَسَنُيَسِّرُهُ لِلْيُسْرَى (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" Then Allah says,وَمَا يُغْنِى عَنْهُ مَالُهُ إِذَا تَرَدَّى (And what will his wealth avail him when he goes down) Mujahid said, "This means when he dies." Abu Salih and Malik said -- narrating from Zayd bin Aslam, "When he goes down into the Fire."

And the day when it shines in all its glory,

And by oath of the day when it shines

and the day in splendour

and the day as it rises bright!

By the day when it appeareth in glory,

And by the day as it appears in brightness;

And the day as it reveals.

and by the day when it breaks in its glory,

By the day as it appears.

And the day resplendent

by the day when it brightens,

and by the day when it unveils.

And [by] the day when it appears

by the day when it appears radiant,

And the day when it shines in brightness,

Wa<b>al</b>nnah<u>a</u>ri i<u>tha</u> tajall<u>a</u>

and by the day as it appears radiantly,

By the Day as it appears in glory;

92

وَٱلنَّهَارِ إِذَا تَجَلَّىٰ

And Allah takes an oath on the day when it becomes clear and visible.

And Allah takes an oath on the day when it becomes clear and visible.

And Him who created the male and female,

And by oath of the One Who created the male and the female.

and That which created the male and the female,

Consider the creation of the male and the female!

By Him Who hath created the male and the female,

And by Him Who created male and female;

And He who created the male and the female.

and by Him Who created the male and the female:

By Him Who created male and female.

And Him Who hath created male and female,

by Him who created the male and the female:

And by Who created the male and female,

And [by] He who created the male and female,

and by that (Power) which created the male and female,

And the creating of the male and the female,

Wam<u>a</u> khalaqa a<b>l</b><u>thth</u>akara wa<b>a</b>lonth<u>a</u>

and by the creation of the male and the female.

By (the mystery of) the creation of male and female;-

92

وَمَا خَلَقَ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ

And He takes an oath on His creating the two genders: The male and female.

And He takes an oath on His creating the two genders: The male and female.

That your endeavour is for different ends.

Indeed your efforts differ.

surely your striving is to diverse ends.

Verily, [O men,] you aim at most divergent ends!

Verily your endeavour is diverse.

Certainly, your efforts and deeds are diverse (different in aims and purposes);

Your endeavors are indeed diverse.

surely your strivings are divergent.

Certainly, your efforts and deeds are diverse.

Lo! your effort is dispersed (toward divers ends).

your endeavours are indeed diverse.

your striving is indeed to different ends!

Indeed, your efforts are diverse.

you strive in various ways.

Your striving is most surely (directed to) various (ends).

Inna saAAyakum lashatt<u>a</u>

O men, you truly strive towards the most diverse ends!

Verily, (the ends) ye strive for are diverse.

92

إِنَّ سَعْيَكُمْ لَشَتَّىٰ

O people! Your actions are different: some are good, which are the causes of entering Paradise, while others are evil, which are the causes of entering the hellfire.

O people! Your actions are different: some are good, which are the causes of entering Paradise, while others are evil, which are the causes of entering the hellfire.

<p>Commentary</p><p>إِنَّ سَعْيَكُمْ لَشَتَّىٰ (your efforts are diverse....92:4). This statement is like the statement in Surah Inshiqaq, verse [ 6]:</p><p>إِنَّكَ كَادِحٌ إِلَىٰ رَ‌بِّكَ كَدْحًا</p><p>'0 man, you have to work hard constantly to reach your Lord. [ 84:6] '</p><p>which has already been explained in that Surah. The sense is that man, by his nature, is used to making efforts for one objective or another. But the nature and the results of these efforts are different. Some people work hard for an objective that brings eternal happiness to them, and others work hard for an objective that makes them suffer eternal perdition. It is reported in a Tradition that the Messenger of Allah ﷺ said: "Each morning when a man gets up, he goes to conduct his business and keeps himself busy. His business is either successful and emancipates himself from Hell, or unsuccessful and his efforts become the cause of his destruction." Therefore, a wise person should first apply his mind to think whether his efforts will pay dividends, and he should never undertake those efforts that bring about temporary comfort and pleasure, but eternal perdition and grief.</p><p>The Two Diverse Types of Human Efforts Divide Humankind into Two Groups</p><p>The Qur'an further shows that, broadly speaking, the humankind may be divided into two opposing groups in terms of their opposing efforts. Each of the two groups are characterised by three qualities. The first group is a successful one, and its three characteristics are: [ 1] they give in charity in the cause of Allah; [ 2] fear Allah and avoid violating the injunctions of Allah in every aspect of life; and [ 3] believe in the 'best word'. The 'best words' refer to the credo of 'there is no god but Allah' [ as Ibn ` Abbas, Dahhak have explained ]. Testifying to the kalimah signifies 'to profess the True Faith'. Faith or belief is the essence of all actions, and comes first in order of rank, but on this occasion, it is mentioned last, probably because the main theme in this context is that of physical exertion, efforts and actions. 'Iman or faith, on the other hand, pertains to the heart. It signifies the acceptance and confirmation of Allah and His Messenger ﷺ with one's heart. Confession of this must be made by means of reciting kalimah shahadah 'testimony of faith'. Obviously, none of these things involve physical exertion or effort, nor are they generally counted as actions.</p><p>The second group is [ the unsuccessful one ] and its three characteristics are: [ 1] they are misers to such an extent that they even fail to pay the zakah and other obligatory alms; [ 2] they deem themselves self-sufficient rather than obeying Allah; and [ 3] they reject the 'best word' [ that is, the kalimah of 'Iman ]. Referring to the first group, the verse says:</p>

Commentaryإِنَّ سَعْيَكُمْ لَشَتَّىٰ (your efforts are diverse....92:4). This statement is like the statement in Surah Inshiqaq, verse [ 6]:إِنَّكَ كَادِحٌ إِلَىٰ رَ‌بِّكَ كَدْحًا'0 man, you have to work hard constantly to reach your Lord. [ 84:6] 'which has already been explained in that Surah. The sense is that man, by his nature, is used to making efforts for one objective or another. But the nature and the results of these efforts are different. Some people work hard for an objective that brings eternal happiness to them, and others work hard for an objective that makes them suffer eternal perdition. It is reported in a Tradition that the Messenger of Allah ﷺ said: "Each morning when a man gets up, he goes to conduct his business and keeps himself busy. His business is either successful and emancipates himself from Hell, or unsuccessful and his efforts become the cause of his destruction." Therefore, a wise person should first apply his mind to think whether his efforts will pay dividends, and he should never undertake those efforts that bring about temporary comfort and pleasure, but eternal perdition and grief.The Two Diverse Types of Human Efforts Divide Humankind into Two GroupsThe Qur'an further shows that, broadly speaking, the humankind may be divided into two opposing groups in terms of their opposing efforts. Each of the two groups are characterised by three qualities. The first group is a successful one, and its three characteristics are: [ 1] they give in charity in the cause of Allah; [ 2] fear Allah and avoid violating the injunctions of Allah in every aspect of life; and [ 3] believe in the 'best word'. The 'best words' refer to the credo of 'there is no god but Allah' [ as Ibn ` Abbas, Dahhak have explained ]. Testifying to the kalimah signifies 'to profess the True Faith'. Faith or belief is the essence of all actions, and comes first in order of rank, but on this occasion, it is mentioned last, probably because the main theme in this context is that of physical exertion, efforts and actions. 'Iman or faith, on the other hand, pertains to the heart. It signifies the acceptance and confirmation of Allah and His Messenger ﷺ with one's heart. Confession of this must be made by means of reciting kalimah shahadah 'testimony of faith'. Obviously, none of these things involve physical exertion or effort, nor are they generally counted as actions.The second group is [ the unsuccessful one ] and its three characteristics are: [ 1] they are misers to such an extent that they even fail to pay the zakah and other obligatory alms; [ 2] they deem themselves self-sufficient rather than obeying Allah; and [ 3] they reject the 'best word' [ that is, the kalimah of 'Iman ]. Referring to the first group, the verse says:

Yet he who gives to others and has fear,

So for one who gave and practised piety

As for him who gives and is godfearing

Thus, as for him who gives [to others] and is conscious of God,

Then as for him who giveths and feareth Him.

As for him who gives (in charity) and keeps his duty to Allah and fears Him,

As for him who gives and is righteous.

As for him who gave out his wealth (for Allah's sake) and abstained (from disobeying Him),

As for him who gives and has Taqwa,

As for him who giveth and is dutiful (toward Allah)

As for him who gives and is Godwary

For him that gives and fears (Allah)

As for he who gives and fears Allah

We shall facilitate the path to bliss

Then as for him who gives away and guards (against evil),

Faamm<u>a</u> man aAA<u>ta</u> wa<b>i</b>ttaq<u>a</u>

As for one who gives [to others] and fears [God],

So he who gives (in charity) and fears (Allah),

92

فَأَمَّا مَنْ أَعْطَىٰ وَٱتَّقَىٰ

As for the one who gives whatever is necessary for him to spend, i.e. Zakat, financial support and repatriation, and is mindful of that which Allah has prohibited him from.

As for the one who gives whatever is necessary for him to spend, i.e. Zakat, financial support and repatriation, and is mindful of that which Allah has prohibited him from.

And affirms goodness,

And believed the best matter to be true

and confirms the reward most fair,

and believes in the truth of the ultimate good

And testifieth to the Good,

And believes in Al-Husna.

And confirms goodness.

and affirmed the Truth of goodness:

And believes in Al-Husna.

And believeth in goodness;

and confirms the best promise,

and believes in the finest,

And believes in the best [reward],

for those who spend for the cause of God,

And accepts the best,

Wa<u>s</u>addaqa bi<b>a</b>l<u>h</u>usn<u>a</u>

and believes in the truth of what is right,

And (in all sincerity) testifies to the best,-

92

وَصَدَّقَ بِٱلْحُسْنَىٰ

And he believes in the substitute Allah has promised him.

And he believes in the substitute Allah has promised him.

We shall ease the way of fortune for him.

So We will very soon provide him ease.

We shall surely ease him to the Easing.

for him shall We make easy the path towards [ultimate] ease.

Unto him therefore We shall indeed make easy the path to ease.

We will make smooth for him the path of ease (goodness).

We will ease his way towards ease.

We shall facilitate for him the Way to Bliss.

We will make smooth for him the path of ease.

Surely We will ease his way unto the state of ease.

We will surely ease him toward facility.

We shall surely ease him to the Path of Easing;

We will ease him toward ease.

observe piety, and believe in receiving rewards from God.

We will facilitate for him the easy end.

Fasanuyassiruhu lilyusr<u>a</u>

We will pave his way to ease.

We will indeed make smooth for him the path to Bliss.

92

فَسَنُيَسِّرُهُۥ لِلْيُسْرَىٰ

I shall soon make performing good deeds and spending in My path easy for him.

I shall soon make performing good deeds and spending in My path easy for him.

<p>فَسَنُيَسِّرُ‌هُ لِلْيُسْرَ‌ىٰ (We will facilitate for him the way to extreme ease [ i.e. the comforts of Paradise ]....92:7). The word yusra literally denotes 'ease and comfort' or a thing in which there is no difficulty, but here it refers to "Paradise". Likewise, referring to the second group it says:</p><p>فَسَنُيَسِّرُ‌هُ لِلْيُسْرَ‌ىٰ (for him We will facilitate the way to extreme distress...92:10). The opposite of yusra is ` usra which literally denotes 'extreme distress, referring to "Hell". The two statements signify that those who exert their efforts in the first three acts, that is, spending in the cause of Allah, fearing Allah and testifying to the kalimah, Allah. will pave their way to extreme ease, that is, to deeds that will lead them to the comforts of Paradise. On the other hand, those who exert their efforts in the latter three acts, Allah will pave their way to extreme distress, that is, make easy for them to perform deeds that will lead them to Hell. By right, here it should have been said that the deeds of Paradise or Hell are made easy for them, because 'easy' or 'difficult' qualify deeds, and not persons or people. But the Qur'an says that the people or the people themselves will be made easy to do the deeds. This probably implies that the first group will be predisposed to behave in a particular way that behaving otherwise will make them feel uneasy. The second group will be predisposed to behave in a way that will make them feel comfortable to do deeds of Hell, and they will feel uneasy doing deeds of Paradise. Each of these two groups will have their own nature and predisposition, and will find it easier to behave in that particular way. A Hadith confirms that the Messenger of Allah ﷺ said:</p><p>اعملوا فکل میسر لما خلق لہ، امّا من کان من اھل السّعادۃ فییسّرلعمل السّعادۃ، وامّا من کان من اھل الشّقاوۃ فییسّر لعمل اھل الشّقاوۃ</p><p>"Perform deeds, for everyone will have the deeds of what he was created for [ Paradise or Hell ] made easy for him. Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those who are the people of misery, they will have the deeds of the people of misery made easy for them."</p><p>But both these things are the results of the use of the God-given choice and free will. Therefore, man is rewarded or punished.</p><p>Thereafter the unfortunate inmates of Hell are warned, thus:</p>

فَسَنُيَسِّرُ‌هُ لِلْيُسْرَ‌ىٰ (We will facilitate for him the way to extreme ease [ i.e. the comforts of Paradise ]....92:7). The word yusra literally denotes 'ease and comfort' or a thing in which there is no difficulty, but here it refers to "Paradise". Likewise, referring to the second group it says:فَسَنُيَسِّرُ‌هُ لِلْيُسْرَ‌ىٰ (for him We will facilitate the way to extreme distress...92:10). The opposite of yusra is ` usra which literally denotes 'extreme distress, referring to "Hell". The two statements signify that those who exert their efforts in the first three acts, that is, spending in the cause of Allah, fearing Allah and testifying to the kalimah, Allah. will pave their way to extreme ease, that is, to deeds that will lead them to the comforts of Paradise. On the other hand, those who exert their efforts in the latter three acts, Allah will pave their way to extreme distress, that is, make easy for them to perform deeds that will lead them to Hell. By right, here it should have been said that the deeds of Paradise or Hell are made easy for them, because 'easy' or 'difficult' qualify deeds, and not persons or people. But the Qur'an says that the people or the people themselves will be made easy to do the deeds. This probably implies that the first group will be predisposed to behave in a particular way that behaving otherwise will make them feel uneasy. The second group will be predisposed to behave in a way that will make them feel comfortable to do deeds of Hell, and they will feel uneasy doing deeds of Paradise. Each of these two groups will have their own nature and predisposition, and will find it easier to behave in that particular way. A Hadith confirms that the Messenger of Allah ﷺ said:اعملوا فکل میسر لما خلق لہ، امّا من کان من اھل السّعادۃ فییسّرلعمل السّعادۃ، وامّا من کان من اھل الشّقاوۃ فییسّر لعمل اھل الشّقاوۃ"Perform deeds, for everyone will have the deeds of what he was created for [ Paradise or Hell ] made easy for him. Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those who are the people of misery, they will have the deeds of the people of misery made easy for them."But both these things are the results of the use of the God-given choice and free will. Therefore, man is rewarded or punished.Thereafter the unfortunate inmates of Hell are warned, thus:

But he who does not give and is unconcerned,

And for him who hoarded wealth and remained carefree,

But as for him who is a miser, and self-sufficient,

But as for him who is niggardly, and thinks that he is self-sufficient,

And as for him who stinteth and is heedless,

But he who is greedy miser and thinks himself self-sufficient.

But as for him who is stingy and complacent.

As for him who was a miser and behaved with aversion (to Allah),

But he who is greedy and thinks himself self-sufficient,

But as for him who hoardeth and deemeth himself independent,

But as for him, who is stingy and self-complacent,

but for him that is a miser, and sufficed,

But as for he who withholds and considers himself free of need

But for those who are niggardly, horde their wealth,

And as for him who is niggardly and considers himself free from need (of Allah),

Waamm<u>a</u> man bakhila wa<b>i</b>staghn<u>a</u>

But as for one who is miserly and unheeding,

But he who is a greedy miser and thinks himself self-sufficient,

92

وَأَمَّا مَنۢ بَخِلَ وَٱسْتَغْنَىٰ

And as for the one who is miserly with his wealth and does not spend it in the avenues necessary for him to spend in, thinking himself to be in no need of Allah and not asking Allah for any of His grace.

And as for the one who is miserly with his wealth and does not spend it in the avenues necessary for him to spend in, thinking himself to be in no need of Allah and not asking Allah for any of His grace.

And rejects goodness,

And denied the best matter,

and cries lies to the reward most fair,

and calls the ultimate good a lie –

And who belieth the Good,

And gives the lie to Al-Husna (see Verse No: 6 footnote);

And denies goodness.

and denied the Truth of goodness:

And denies Al-Husna.

And disbelieveth in goodness;

and denies the best promise,

and he belied the finest

And denies the best [reward],

and have no faith in receiving any reward (from God).

And rejects the best,

Waka<u>thth</u>aba bi<b>a</b>l<u>h</u>usn<u>a</u>

and rejects what is right,

And gives the lie to the best,-

92

وَكَذَّبَ بِٱلْحُسْنَىٰ

Whilst rejecting the substitute and reward Allah has promised him if he spends his wealth in His path.

Whilst rejecting the substitute and reward Allah has promised him if he spends his wealth in His path.

For him We shall ease the way of adversity,

So We will very soon provide him hardship.

We shall surely ease him to the Hardship;

for him shall We make easy the path towards hardship:

Unto him therefore We shall Indeed make easy the path to hardship.

We will make smooth for him the path for evil;

We will ease his way towards difficulty.

We shall facilitate for him the way to Hardship,

We will make smooth for him the path to evil.

Surely We will ease his way unto adversity.

We will surely ease him toward hardship.

We shall surely ease for him the Path of Hardship (the Fire).

We will ease him toward difficulty.

We shall facilitate the path to affliction

We will facilitate for him the difficult end.

Fasanuyassiruhu lilAAusr<u>a</u>

We shall pave his way to hardship,

We will indeed make smooth for him the path to Misery;

92

فَسَنُيَسِّرُهُۥ لِلْعُسْرَىٰ

I will soon make performing evil deeds easy for him, and make difficult doing good.

I will soon make performing evil deeds easy for him, and make difficult doing good.

And his riches will not avail him when he falls headlong (into the Abyss).

His wealth will not avail him when he falls into ruin.

his wealth shall not avail him when he perishes.

and what will his wealth avail him when he goes down [to his grave]?

And his substance will avail him not when he perisheth.

And what will his wealth benefit him when he goes down (in destruction).

And his money will not avail him when he plummets.

and his wealth shall be of no avail to him when he perishes.

And what will his wealth avail him when he goes down (in destruction)

His riches will not save him when he perisheth.

His wealth will not avail him when he perishes.

When he falls (into Hell), his wealth will not help him.

And what will his wealth avail him when he falls?

and their wealth will be of no benefit to them when they face destruction.

And his wealth will not avail him when he perishes.

Wam<u>a</u> yughnee AAanhu m<u>a</u>luhu i<u>tha</u> taradd<u>a</u>

nor will his wealth profit him when he falls [into the pit].

Nor will his wealth profit him when he falls headlong (into the Pit).

92

وَمَا يُغْنِى عَنْهُ مَالُهُۥٓ إِذَا تَرَدَّىٰٓ

His wealth that he is miserly with will not benefit him at all when he dies and enters the hellfire.

His wealth that he is miserly with will not benefit him at all when he dies and enters the hellfire.

<p>وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَ‌دَّىٰ (And his wealth will not help him when he will fall down...92:11). The word taradda literally denotes 'to fall into a pit and perish'. The expression 'When he fall' signifies that when Divine decree regarding his destruction comes into operation, nothing - not even his wealth - will save him, whether in grave after his death, or on the Day of Judgment, when he will be falling into the abyss of Hell.</p>

وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَ‌دَّىٰ (And his wealth will not help him when he will fall down...92:11). The word taradda literally denotes 'to fall into a pit and perish'. The expression 'When he fall' signifies that when Divine decree regarding his destruction comes into operation, nothing - not even his wealth - will save him, whether in grave after his death, or on the Day of Judgment, when he will be falling into the abyss of Hell.

It is indeed for Us to show the way,

Indeed guiding is upon Us.

Surely upon Us rests the guidance,

BEHOLD, it is indeed for Us to grace [you] with guidance;

Verify on us is the guidance

Truly! Ours it is (to give) guidance,

It is upon Us to guide.

Surely it is for Us to show the Right Way,

Truly, on Us is (to give) guidance.

Lo! Ours it is (to give) the guidance

Indeed guidance rests with Us,

Indeed, Guidance is Ours,

Indeed, [incumbent] upon Us is guidance.

Surely, in Our hands is guidance,

Surely Ours is it to show the way,

Inna AAalayn<u>a</u> lalhud<u>a</u>

Surely, it is for Us to provide guidance --

Verily We take upon Ourselves to guide,

92

إِنَّ عَلَيْنَا لَلْهُدَىٰ

Indeed, it is My responsibility to make the path of truth clear from the path of falsehood.

Indeed, it is My responsibility to make the path of truth clear from the path of falsehood.

<h2 class="title">The Matter of Guidance and other than it is in the Hand of Allah, and Allah's Warning about the Hell</h2><p>Qatadah said,</p><div class="text_uthmani arabic">إِنَّ عَلَيْنَا لَلْهُدَى </div><p>(Truly, on Us is (to give) guidance.) "This means, We will explain what is lawful and what is prohibited." Others have said that it means, "Whoever traverses upon the path of guidance, then he will reach Allah (i.e., in the Hereafter)." They consider this Ayah like Allah's saying,</p><div class="text_uthmani arabic">وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ</div><p>(And upon Allah is the responsibility to explain the Straight path.) (16:9) This has been mentioned by Ibn Jarir. Allah said;</p><div class="text_uthmani arabic">وَإِنَّ لَنَا لَلاٌّخِرَةَ وَالاٍّولَى </div><p>(And truly, unto Us (belong) the last (Hereafter) and the first (this world).) This means, `they both belong to Us and I (Allah) am in complete control of them.' Then Allah says,</p><div class="text_uthmani arabic">فَأَنذَرْتُكُمْ نَاراً تَلَظَّى </div><p>(Therefore I have warned you of a Fire Talazza.) Mujahid said, "Blazing." Imam Ahmad recorded from Simak bin Harb that he heard An-Nu`man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah giving a sermon, in which he said:</p><div class="text_uthmani arabic">«أَنْذَرْتُكُمُ النَّار»</div><p>(I have warned you of the Fire.) And he said it in such a voice that if a man was in the marketplace he could hear it from where I am standing now. And he said it (with such force) that the garment that was on his shoulder fell down to his feet." Imam Ahmad recorded from Abu Ishaq that he heard An-Nu`man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah saying,</p><div class="text_uthmani arabic">«إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ تُوضَعُ فِي أَخْمَصِ قَدَمَيْهِ جَمْرَتَانِ يَغْلِي مِنْهُمَا دِمَاغُه»</div><p>(Verily, the person to be punished lightest of the people of the Fire on the Day of Judgement will be a man who will have placed on the soles of his feet two coals that will cause his brain to boil.)" Imam Al-Bukhari also recorded this narration. Muslim recorded that Abu Ishaq narrated from An-Nu`man bin Bashir that the Messenger of Allah said,</p><div class="text_uthmani arabic">«إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ وَشِرَاكَانِ مِنْ نَارٍ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي الْمِرْجَلُ، مَا يَرَى أَنَّ أَحَدًا أَشَدُّ مِنْهُ عَذَابًا، وَإِنَّهُ لَأَهْوَنُهُمْ عَذَابًا»</div><p>(Verily, the lightest punishment received by the people of the Hellfire will be a man who will have two sandals whose straps will be made of fire that will cause his brain to boil just as a cauldron boils. Yet he will not think that anyone is receiving a torment more severe than him, even though he will be receiving the lightest punishment of them.) Allah says,</p><div class="text_uthmani arabic">لاَ يَصْلَـهَآ إِلاَّ الاٌّشْقَى </div><p>(None shall enter it save the most wretched.) meaning, none will enter surrounded by it on all sides except the most wretched. Then Allah explains who this (the most wretched) is by His saying,</p><div class="text_uthmani arabic">الَّذِى كَذَّبَ</div><p>(Who denies) meaning, in his heart.</p><div class="text_uthmani arabic">وَتَوَلَّى</div><p>(and turns away.) meaning, from acting with his limbs and performing deeds according to their pillars. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah said,</p><div class="text_uthmani arabic">«كُلُّ أُمَّتِي يَدْخُلُ الْجَنَّـةَ يَوْمَ الْقِيَامَةِ إِلَّا مَنْ أَبَى»</div><p>(All of my followers will enter Paradise on the Day of Judgement except for whoever refuses.) They (the Companions) said, "Who would refuse, O Messenger of Allah" He replied,</p><div class="text_uthmani arabic">«مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى»</div><p>(Whoever obeys me, he will enter Paradise, and whoever disobeys me, then he has refused.) Al-Bukhari also recorded this Hadith. Allah then says,</p><div class="text_uthmani arabic">وَسَيُجَنَّبُهَا الاٌّتْقَى </div><p>(And those with Taqwa will be far removed from it.) meaning, the righteous, pure, most pious person will be saved from the Fire. Then He explains who he is by His saying,</p><div class="text_uthmani arabic">الَّذِى يُؤْتِى مَالَهُ يَتَزَكَّى </div><p>(He who gives of his wealth for self-purification.) meaning, he spends his wealth in obedience of his Lord in order to purify himself, his wealth and whatever Allah has bestowed upon him of religion and worldly things.</p><div class="text_uthmani arabic">وَمَا لاًّحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَى </div><p>(And who has (in mind) no favor from anyone to be paid back.) meaning, giving his wealth is not done so that he may gain some favor from someone wherein they return some good to him, and therefore he gives to get something in return. He only spends his wealth</p><div class="text_uthmani arabic">ابْتِغَآءَ وَجْهِ رَبِّهِ الاٌّعْلَى</div><p>(to seek the Face of his Lord, the Most High) meaning, hoping to attain the blessing of seeing Him in the final abode in the Gardens of Paradise. Allah then says,</p><div class="text_uthmani arabic">وَلَسَوْفَ يَرْضَى </div><p>(He, surely, will be pleased.) meaning, indeed those with these characteristics will be pleased.</p><h2 class="title">The Cause of this Revelation and the Virtue of Abu Bakr</h2><p>Many of the scholars of Tafsir have mentioned that these Ayat were revealed about Abu Bakr As-Siddiq. Some of them even mentioned that there is a consensus among the Qur'anic commentators concerning this. There is no doubt that he is included in the meaning of these Ayat, and that he is the most deserving of the Ummah to be described with these characteristics in general, for indeed, the wording of these Ayat is general. As in Allah's saying,</p><div class="text_uthmani arabic">وَسَيُجَنَّبُهَا الاٌّتْقَى - الَّذِى يُؤْتِى مَالَهُ يَتَزَكَّى - وَمَا لاًّحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَى </div><p>(And those with Taqwa will be far removed from it. He who gives of his wealth for self-purification. And who has (in mind) no favor from anyone to be paid back.) However, he (Abu Bakr) was the first and foremost of this Ummah to have all of these characteristics and other praiseworthy characteristics as well. For verily, he was truthful, pious, generous, charitable, and he always spent his wealth in obedience of His Master (Allah) and in aiding the Messenger of Allah . How many Dirhams and Dinars did he spend seeking the Face of His Most Noble Lord. And did not consider any of the people as owning him some favor that he needed to get compensation for. Rather, his virtue and kindness was even shown towards leaders and chiefs from all the other tribes as well. This is why `Urwah bin Mas`ud, who was the chief of the Thaqif tribe, said to him on the day of the Treaty of Hudaybiyyah, "By Allah, if I did not owe you a debt, which I have not paid you back for, I would have responded to you (i.e., your call to Islam)." Abu Bakr As-Siddiq became angry with him for saying such a thing (i.e., I owe you something). So if this was his position with the chiefs of the Arabs and the heads of the tribes, then what about those other than them. Thus, Allah says,</p><div class="text_uthmani arabic">وَمَا لاًّحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَى - إِلاَّ ابْتِغَآءَ وَجْهِ رَبِّهِ الاٌّعْلَى - وَلَسَوْفَ يَرْضَى </div><p>(And who has (in mind) no favor from anyone to be paid back. Except to seek the Face of his Lord, the Most High. He, surely, will be pleased.) And in the Two Sahihs it is recorded that the Messenger of Allah said,</p><div class="text_uthmani arabic">«مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَتْهُ خَزَنَةُ الْجَنَّةِ يَاعَبْدَاللهِ، هَذَا خَيْر»</div><p>(Whoever equipped two riding animals in the way of Allah, the Gatekeepers of Paradise will call to him saying, "O servant of Allah! This is good.") So Abu Bakr said, "O Messenger of Allah! The one who is called from them will not have any need. Will there be anyone who will be called from all of them" The Prophet replied,</p><div class="text_uthmani arabic">«نَعَمْ ، وَأَرْجُو أَنْ تَكُونَ مِنْهُم»</div><p>(Yes, and I hope that you will be one of them.) This is the end of the Tafsir of Surat Al-Layl, and all praise and thanks are due to Allah.</p>

The Matter of Guidance and other than it is in the Hand of Allah, and Allah's Warning about the HellQatadah said,إِنَّ عَلَيْنَا لَلْهُدَى (Truly, on Us is (to give) guidance.) "This means, We will explain what is lawful and what is prohibited." Others have said that it means, "Whoever traverses upon the path of guidance, then he will reach Allah (i.e., in the Hereafter)." They consider this Ayah like Allah's saying,وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ(And upon Allah is the responsibility to explain the Straight path.) (16:9) This has been mentioned by Ibn Jarir. Allah said;وَإِنَّ لَنَا لَلاٌّخِرَةَ وَالاٍّولَى (And truly, unto Us (belong) the last (Hereafter) and the first (this world).) This means, `they both belong to Us and I (Allah) am in complete control of them.' Then Allah says,فَأَنذَرْتُكُمْ نَاراً تَلَظَّى (Therefore I have warned you of a Fire Talazza.) Mujahid said, "Blazing." Imam Ahmad recorded from Simak bin Harb that he heard An-Nu`man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah giving a sermon, in which he said:«أَنْذَرْتُكُمُ النَّار»(I have warned you of the Fire.) And he said it in such a voice that if a man was in the marketplace he could hear it from where I am standing now. And he said it (with such force) that the garment that was on his shoulder fell down to his feet." Imam Ahmad recorded from Abu Ishaq that he heard An-Nu`man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah saying,«إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ تُوضَعُ فِي أَخْمَصِ قَدَمَيْهِ جَمْرَتَانِ يَغْلِي مِنْهُمَا دِمَاغُه»(Verily, the person to be punished lightest of the people of the Fire on the Day of Judgement will be a man who will have placed on the soles of his feet two coals that will cause his brain to boil.)" Imam Al-Bukhari also recorded this narration. Muslim recorded that Abu Ishaq narrated from An-Nu`man bin Bashir that the Messenger of Allah said,«إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ وَشِرَاكَانِ مِنْ نَارٍ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي الْمِرْجَلُ، مَا يَرَى أَنَّ أَحَدًا أَشَدُّ مِنْهُ عَذَابًا، وَإِنَّهُ لَأَهْوَنُهُمْ عَذَابًا»(Verily, the lightest punishment received by the people of the Hellfire will be a man who will have two sandals whose straps will be made of fire that will cause his brain to boil just as a cauldron boils. Yet he will not think that anyone is receiving a torment more severe than him, even though he will be receiving the lightest punishment of them.) Allah says,لاَ يَصْلَـهَآ إِلاَّ الاٌّشْقَى (None shall enter it save the most wretched.) meaning, none will enter surrounded by it on all sides except the most wretched. Then Allah explains who this (the most wretched) is by His saying,الَّذِى كَذَّبَ(Who denies) meaning, in his heart.وَتَوَلَّى(and turns away.) meaning, from acting with his limbs and performing deeds according to their pillars. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah said,«كُلُّ أُمَّتِي يَدْخُلُ الْجَنَّـةَ يَوْمَ الْقِيَامَةِ إِلَّا مَنْ أَبَى»(All of my followers will enter Paradise on the Day of Judgement except for whoever refuses.) They (the Companions) said, "Who would refuse, O Messenger of Allah" He replied,«مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى»(Whoever obeys me, he will enter Paradise, and whoever disobeys me, then he has refused.) Al-Bukhari also recorded this Hadith. Allah then says,وَسَيُجَنَّبُهَا الاٌّتْقَى (And those with Taqwa will be far removed from it.) meaning, the righteous, pure, most pious person will be saved from the Fire. Then He explains who he is by His saying,الَّذِى يُؤْتِى مَالَهُ يَتَزَكَّى (He who gives of his wealth for self-purification.) meaning, he spends his wealth in obedience of his Lord in order to purify himself, his wealth and whatever Allah has bestowed upon him of religion and worldly things.وَمَا لاًّحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَى (And who has (in mind) no favor from anyone to be paid back.) meaning, giving his wealth is not done so that he may gain some favor from someone wherein they return some good to him, and therefore he gives to get something in return. He only spends his wealthابْتِغَآءَ وَجْهِ رَبِّهِ الاٌّعْلَى(to seek the Face of his Lord, the Most High) meaning, hoping to attain the blessing of seeing Him in the final abode in the Gardens of Paradise. Allah then says,وَلَسَوْفَ يَرْضَى (He, surely, will be pleased.) meaning, indeed those with these characteristics will be pleased.The Cause of this Revelation and the Virtue of Abu BakrMany of the scholars of Tafsir have mentioned that these Ayat were revealed about Abu Bakr As-Siddiq. Some of them even mentioned that there is a consensus among the Qur'anic commentators concerning this. There is no doubt that he is included in the meaning of these Ayat, and that he is the most deserving of the Ummah to be described with these characteristics in general, for indeed, the wording of these Ayat is general. As in Allah's saying,وَسَيُجَنَّبُهَا الاٌّتْقَى - الَّذِى يُؤْتِى مَالَهُ يَتَزَكَّى - وَمَا لاًّحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَى (And those with Taqwa will be far removed from it. He who gives of his wealth for self-purification. And who has (in mind) no favor from anyone to be paid back.) However, he (Abu Bakr) was the first and foremost of this Ummah to have all of these characteristics and other praiseworthy characteristics as well. For verily, he was truthful, pious, generous, charitable, and he always spent his wealth in obedience of His Master (Allah) and in aiding the Messenger of Allah . How many Dirhams and Dinars did he spend seeking the Face of His Most Noble Lord. And did not consider any of the people as owning him some favor that he needed to get compensation for. Rather, his virtue and kindness was even shown towards leaders and chiefs from all the other tribes as well. This is why `Urwah bin Mas`ud, who was the chief of the Thaqif tribe, said to him on the day of the Treaty of Hudaybiyyah, "By Allah, if I did not owe you a debt, which I have not paid you back for, I would have responded to you (i.e., your call to Islam)." Abu Bakr As-Siddiq became angry with him for saying such a thing (i.e., I owe you something). So if this was his position with the chiefs of the Arabs and the heads of the tribes, then what about those other than them. Thus, Allah says,وَمَا لاًّحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَى - إِلاَّ ابْتِغَآءَ وَجْهِ رَبِّهِ الاٌّعْلَى - وَلَسَوْفَ يَرْضَى (And who has (in mind) no favor from anyone to be paid back. Except to seek the Face of his Lord, the Most High. He, surely, will be pleased.) And in the Two Sahihs it is recorded that the Messenger of Allah said,«مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَتْهُ خَزَنَةُ الْجَنَّةِ يَاعَبْدَاللهِ، هَذَا خَيْر»(Whoever equipped two riding animals in the way of Allah, the Gatekeepers of Paradise will call to him saying, "O servant of Allah! This is good.") So Abu Bakr said, "O Messenger of Allah! The one who is called from them will not have any need. Will there be anyone who will be called from all of them" The Prophet replied,«نَعَمْ ، وَأَرْجُو أَنْ تَكُونَ مِنْهُم»(Yes, and I hope that you will be one of them.) This is the end of the Tafsir of Surat Al-Layl, and all praise and thanks are due to Allah.

And to Us belong the End and the Beginning.

And indeed the Hereafter and this world both belong to Us.

and to Us belong the Last and the First.

and, behold, Ours is [the dominion over] the life to come as well as [over] this earlier part [of your life]:

And verify Ours is both the Hereafter and the life present.

And truly, unto Us (belong) the last (Hereafter) and the first (this world).

And to Us belong the Last and the First.

and to Us belong the Next Life and the present.

And truly, unto Us (belong) the last (Hereafter) and the first (this world).

And lo! unto Us belong the latter portion and the former.

and to Us belong the world and the Hereafter.

and to Us belong the Last and the First.

And indeed, to Us belongs the Hereafter and the first [life].

and to Us belong the hereafter and the worldly life.

And most surely Ours is the hereafter and the former.

Wainna lan<u>a</u> lal<u>a</u>khirata wa<b>a</b>lool<u>a</u>

and to Us belongs the Hereafter as well as the present world --

And verily unto Us (belong) the End and the Beginning.

92

وَإِنَّ لَنَا لَلْءَاخِرَةَ وَٱلْأُولَىٰ

And indeed, the afterlife and the worldly life belongs to Me; I do whatever I want with it. That is not the case with anyone else.

And indeed, the afterlife and the worldly life belongs to Me; I do whatever I want with it. That is not the case with anyone else.

So, I warn you of the blazing Fire.

I therefore warn you of the fire that is ablaze.

Now I have warned you of a Fire that flames,

and so I warn you of the raging fire -

Wherefore have warned you of Fire flaming,

Therefore I have warned you of a Fire blazing fiercely (Hell);

I have warned you of a Fierce Blaze.

I have now warned you of a Blazing Fire,

Therefore I have warned you of a Fire Talazza.

Therefor have I warned you of the flaming Fire

So I warn you of a blazing fire,

I have now warned you of the Blazing Fire,

So I have warned you of a Fire which is blazing.

I have warned you about the fierce blazing fire

Therefore I warn you of the fire that flames:

Faan<u>th</u>artukum n<u>a</u>ran tala<i><u>thth</u></i><u>a</u>

I have warned you then about a raging Fire:

Therefore do I warn you of a Fire blazing fiercely;

92

فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ

So O people! If you disobey Me, I warn you of the hellfire which is being kindled.

So O people! If you disobey Me, I warn you of the hellfire which is being kindled.

No one will burn in it but the most wretched,

None except the most wicked will enter it.

whereat none but the most wretched shall be roasted,

[the fire] which none shall have to endure but that most hapless wretch

None shall roast therein but the most wretched,

None shall enter it save the most wretched,

None will burn in it except the very wicked.

where none shall burn except the most wicked,

None shall enter it save the most wretched.

Which only the most wretched must endure,

which none shall enter except the most wretched [of persons]

in which none shall be roasted except the most wretched sinner,

None will [enter to] burn therein except the most wretched one.

in which no one will suffer forever

None shall enter it but the most unhappy,

L<u>a</u> ya<u>s</u>l<u>a</u>h<u>a</u> ill<u>a</u> alashq<u>a</u>

none shall enter it but the most wicked,

None shall reach it but those most unfortunate ones

92

لَا يَصْلَىٰهَآ إِلَّا ٱلْأَشْقَى

None will suffer the heat of this fire except the most wretched, i.e. the disbeliever.

None will suffer the heat of this fire except the most wretched, i.e. the disbeliever.

<p>لَا يَصْلَاهَا إِلَّا الْأَشْقَى الَّذِي كَذَّبَ وَتَوَلَّىٰ (None will enter it but the wretched one who rejected [ the truth ] and turned away....92:16). This describes the fire of Hell. It is quite clear that only a kafir will reject Allah and His Messenger. Apparently, it seems that a sinful believer who does not reject the truth will not enter Hell, whereas the Qur'an and Hadith are replete with clear texts that a sinful believer will enter Hell, unless he had repented, or someone interceded for him, or was forgiven out of pure Grace. He will abide in Hell until he has received punishment for the sins he has committed. After paying for his sins, he will be taken out of Hell, and through the blessings of his faith, he will be admitted into Paradise.</p><p>Apparently, the wordings of the verse are contrary to this interpretation. Therefore, it is necessary that the interpretation of the verse under comment be brought in line with other Qur'anic verses and authentic Ahadith. It’ s plain and simple interpretation would be that this verse refers to entering the Hell for good, which is peculiar to the unbelievers. They will be tortured eternally in the Hell-fire. The sinful believers, on the other hand, will receive punishment for their sins and will eventually - at some time or the other - be taken out of Hell. Other scholars of Tafsir have given some other interpretations too, which can also be appropriate. Tafsir Mazhari has come up with another explanation according to which 'the wretched one' and 'the most God-fearing one' should not be taken in its general sense. Both words refer particularly to people who lived during the blessed time of the Holy Prophet ﷺ . From amongst them, no Muslim, who lived at that time, will enter Hell through the blessings of the Holy Prophet's ﷺ company, even though he might have committed some sins incidentally.</p><p>All of The Blessed Companions will be Saved from the Ordeal of Hell</p><p>The reason for this is that the Companions rarely ever committed sins. Furthermore, even if they did commit sins, they must have repented by dint of the fear of the Hereafter - as their living conditions indicate . If any of them committed a sin, his good deeds are so many that they can wipe out the sin as the Qur'an says:</p><p>إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ</p><p>'...Surely good deeds erase bad deeds [ 11:114] '</p><p>Adopting the company of the Holy Prophet ﷺ is an act that can outweigh all other good deeds. The Holy Prophet ﷺ is reported to have said regarding the righteous members of the community:</p><p>ھم قوم لا یشقیٰ جلیسھم ولا یخاف انیسھم</p><p>'The one who sits with them is never deprived, and the one who feels happy in their company is never unsuccessful.' [ Sahihain ]</p><p>Obviously, a person who sits in the company of the Holy Prophet ﷺ and is his intimate associate cannot be wretched. Therefore, there are express texts available in the authentic Traditions that all the noble Companions are safe from the punishment of Hell. The Qur'an itself bears testimony that –</p><p>وَكُلًّا وَعَدَ اللَّـهُ الْحُسْنَىٰ</p><p>...and to each Allah has promised good [ 4:95] '</p><p>Husna in this statement refers to 'Paradise'. In another verse, the Qur'an says:</p><p>إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ أُولَـٰئِكَ عَنْهَا مُبْعَدُونَ</p><p>Surely, those for whom the good (news) from Us has come earlier shall be kept far away from it. [ 21:101]</p><p>Husna in this statement also refers to 'Paradise'. The pronoun 'it' in the phrase 'from it' refers to 'Hell', signifying that they will be far away from Hell. A Tradition says that 'Hell-Fire will not touch him who has seen me'. [ Tirmidhi transmitted it from Jabir ؓ ].</p>

لَا يَصْلَاهَا إِلَّا الْأَشْقَى الَّذِي كَذَّبَ وَتَوَلَّىٰ (None will enter it but the wretched one who rejected [ the truth ] and turned away....92:16). This describes the fire of Hell. It is quite clear that only a kafir will reject Allah and His Messenger. Apparently, it seems that a sinful believer who does not reject the truth will not enter Hell, whereas the Qur'an and Hadith are replete with clear texts that a sinful believer will enter Hell, unless he had repented, or someone interceded for him, or was forgiven out of pure Grace. He will abide in Hell until he has received punishment for the sins he has committed. After paying for his sins, he will be taken out of Hell, and through the blessings of his faith, he will be admitted into Paradise.Apparently, the wordings of the verse are contrary to this interpretation. Therefore, it is necessary that the interpretation of the verse under comment be brought in line with other Qur'anic verses and authentic Ahadith. It’ s plain and simple interpretation would be that this verse refers to entering the Hell for good, which is peculiar to the unbelievers. They will be tortured eternally in the Hell-fire. The sinful believers, on the other hand, will receive punishment for their sins and will eventually - at some time or the other - be taken out of Hell. Other scholars of Tafsir have given some other interpretations too, which can also be appropriate. Tafsir Mazhari has come up with another explanation according to which 'the wretched one' and 'the most God-fearing one' should not be taken in its general sense. Both words refer particularly to people who lived during the blessed time of the Holy Prophet ﷺ . From amongst them, no Muslim, who lived at that time, will enter Hell through the blessings of the Holy Prophet's ﷺ company, even though he might have committed some sins incidentally.All of The Blessed Companions will be Saved from the Ordeal of HellThe reason for this is that the Companions rarely ever committed sins. Furthermore, even if they did commit sins, they must have repented by dint of the fear of the Hereafter - as their living conditions indicate . If any of them committed a sin, his good deeds are so many that they can wipe out the sin as the Qur'an says:إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ'...Surely good deeds erase bad deeds [ 11:114] 'Adopting the company of the Holy Prophet ﷺ is an act that can outweigh all other good deeds. The Holy Prophet ﷺ is reported to have said regarding the righteous members of the community:ھم قوم لا یشقیٰ جلیسھم ولا یخاف انیسھم'The one who sits with them is never deprived, and the one who feels happy in their company is never unsuccessful.' [ Sahihain ]Obviously, a person who sits in the company of the Holy Prophet ﷺ and is his intimate associate cannot be wretched. Therefore, there are express texts available in the authentic Traditions that all the noble Companions are safe from the punishment of Hell. The Qur'an itself bears testimony that –وَكُلًّا وَعَدَ اللَّـهُ الْحُسْنَىٰ...and to each Allah has promised good [ 4:95] 'Husna in this statement refers to 'Paradise'. In another verse, the Qur'an says:إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ أُولَـٰئِكَ عَنْهَا مُبْعَدُونَSurely, those for whom the good (news) from Us has come earlier shall be kept far away from it. [ 21:101]Husna in this statement also refers to 'Paradise'. The pronoun 'it' in the phrase 'from it' refers to 'Hell', signifying that they will be far away from Hell. A Tradition says that 'Hell-Fire will not touch him who has seen me'. [ Tirmidhi transmitted it from Jabir ؓ ].

Who denied (the truth) and turned away.

The one who denied and turned away.

even he who cried lies, and turned away;

who gives the lie to the truth and turns away [from it].

Who belieth and turneth away.

Who denies and turns away.

He who denies and turns away.

who rejected the Truth, calling it falsehood and turned his back on it.

Who denies and turns away.

He who denieth and turneth away.

—he who impugns [God’s prophets] and turns his back.

who belied and turned away,

Who had denied and turned away.

except the wicked ones who have rejected the (Truth) and have turned away from it.

Who gives the lie (to the truth) and turns (his) back.

Alla<u>th</u>ee ka<u>thth</u>aba watawall<u>a</u>

who denied [the truth], and turned away.

Who give the lie to Truth and turn their backs.

92

ٱلَّذِى كَذَّبَ وَتَوَلَّىٰ

The one who rejected whatever the Messenger (peace be upon him) brought, and turned away from fulfilling the command of Allah.

The one who rejected whatever the Messenger (peace be upon him) brought, and turned away from fulfilling the command of Allah.

But save him who fears

He will be far away from the most pious. (The first Caliph S. Abu Bakr Siddiq)

and from which the most godfearing shall be removed,

For, distant from it shall remain he who is truly conscious of God:

And avoid it shall the most pious,

And Al-Muttaqun (the pious and righteous - see V. 2:2) will be far removed from it (Hell).

But the devout will avoid it.

But the God-fearing shall be kept away from it,

And those with Taqwa will be far removed from it.

Far removed from it will be the righteous

The Godwary [person] will be spared of that

and from which the cautious shall be distanced.

But the righteous one will avoid it -

The pious ones who spend for the cause of God

And away from it shall be kept the one who guards most (against evil),

Wasayujannabuh<u>a</u> alatq<u>a</u>

One who fears God shall be kept away from it --

But those most devoted to Allah shall be removed far from it,-

92

وَسَيُجَنَّبُهَا ٱلْأَتْقَى

The most Allah-conscious of the people will be distanced from it, i.e. Abu Bakr.

The most Allah-conscious of the people will be distanced from it, i.e. Abu Bakr.

<p>وَسَيُجَنَّبُهَا الْأَتْقَى الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ (And saved from it will be the most God-fearing one who gives his wealth [ in charity ] to become purified,....92:17-18). This verse describes the reward of the most God-fearing person, as opposed to the punishment of the most wretched in the preceding verse. The word atqa is the superlative form and signifies a man of taqwa, that is, the most God-fearing person, who spends his wealth in obedience of his Lord in order to purify himself from sins, will be kept far away from the fire of Hell.</p><p>The wordings of the verse give good news, in general, to anyone who spends in Allah's cause in a state of faith, but the occasion of revelation indicates that atqa refers to Sayyidna Abu Bakr As-Siddiq ؓ in particular. Ibn Abi Hatim reports from Sayyidna 'Urwah ؓ that seven Muslims had been enslaved by the Makkan disbelievers. When they became Muslims, they were persecuted in a variety of ways. Sayyidna Abu Bakr ؓ spent a great amount of his money, and purchased them and set them free. Verses [ 17-21] were revealed on this occasion. [ Mazhari ]</p>

وَسَيُجَنَّبُهَا الْأَتْقَى الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ (And saved from it will be the most God-fearing one who gives his wealth [ in charity ] to become purified,....92:17-18). This verse describes the reward of the most God-fearing person, as opposed to the punishment of the most wretched in the preceding verse. The word atqa is the superlative form and signifies a man of taqwa, that is, the most God-fearing person, who spends his wealth in obedience of his Lord in order to purify himself from sins, will be kept far away from the fire of Hell.The wordings of the verse give good news, in general, to anyone who spends in Allah's cause in a state of faith, but the occasion of revelation indicates that atqa refers to Sayyidna Abu Bakr As-Siddiq ؓ in particular. Ibn Abi Hatim reports from Sayyidna 'Urwah ؓ that seven Muslims had been enslaved by the Makkan disbelievers. When they became Muslims, they were persecuted in a variety of ways. Sayyidna Abu Bakr ؓ spent a great amount of his money, and purchased them and set them free. Verses [ 17-21] were revealed on this occasion. [ Mazhari ]

And gives of his wealth that he may grow in virtue,

Who gives his wealth in order to be pure.

even he who gives his wealth. to purify himself

he that spends his possessions [on others] so that he might grow in purity –

Who giveth away his substance that he may be cleansed,

He who spends his wealth for increase in self-purification,

He who gives his money to become pure.

the Godfearing who spends his wealth to purify himself;

He who gives of his wealth for self-purification.

Who giveth his wealth that he may grow (in goodness).

—he who gives his wealth to purify himself

He who gives his wealth to be purified,

[He] who gives [from] his wealth to purify himself

and purify themselves will be safe from this fire.

Who gives away his wealth, purifying himself

Alla<u>th</u>ee yutee m<u>a</u>lahu yatazakk<u>a</u>

one who gives his wealth to become purified,

Those who spend their wealth for increase in self-purification,

92

ٱلَّذِى يُؤْتِى مَالَهُۥ يَتَزَكَّىٰ

The one who spends his wealth in righteous avenues, to purify himself of sins.

The one who spends his wealth in righteous avenues, to purify himself of sins.

And is under no one's obligation to return his favour,

And no one has done a favour to him, for which he should be compensated.

and confers no favour on any man for recompense,

not as payment for favours received,

And who hath no favour from anyone to recompense.

And have in his mind no favour from anyone for which a reward is expected in return,

Seeking no favor in return.

not as payment for any favours that he received,

And who has (in mind) no favor from anyone to be paid back.

And none hath with him any favour for reward,

and does not expect any reward from anyone,

and confers no favor upon anyone for recompense

And not [giving] for anyone who has [done him] a favor to be rewarded

They do not expect any reward

And no one has with him any boon for which he should be rewarded,

Wam<u>a</u> lia<u>h</u>adin AAindahu min niAAmatin tujz<u>a</u>

and owes no favour to anyone, which is to be repaid,

And have in their minds no favour from anyone for which a reward is expected in return,

92

وَمَا لِأَحَدٍ عِندَهُۥ مِن نِّعْمَةٍ تُجْزَىٰٓ

He does not spend whatever wealth he spends, to repay any favour done to him by anyone.

He does not spend whatever wealth he spends, to repay any favour done to him by anyone.

<p>وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (while no one has conferred any favour on him for which he would give a return,...92:19) Sayyidna Abu Bakr ؓ did this great favour by spending abundant wealth. The emancipated slaves had not done him any favour in the past, so that one could say that he was returning their favour. He took this step for one purpose only as the verse says:</p><p>إِلَّا ابْتِغَاءَ وَجْهِ رَ‌بِّهِ الْأَعْلَىٰ (but [ he gave his wealth in charity ] only to seek the Countenance of his Lord, the Most High....92:20). Mustadrak of Hakim records that it was a usual practice of Sayyidna Abu Bakr that he used to purchase Muslim slaves from the disbelievers and set them free whenever he found them in their bondage. Generally, these people were weak and helpless. Abu Qahafah ؓ ، the father of Abu Bakr ؓ ، said to him: "Since you are emancipating slaves, why do you not set free strong and brave people, so that they may assist you in fighting the enemies and protect you." He replied: "My purpose of emancipating them is not to expect any benefit in return. My only purpose is to seek the pleasure of Allah." [ Mazhari ]</p><p>وَلَسَوْفَ يَرْ‌ضَىٰ (And surely he will soon be happy...92:21). Whoever spends in Allah's way with pure and good intentions of pleasing Allah, and not for any personal worldly gains, will acquire the pleasure of Allah in the Hereafter by achieving the wonderful and eternal blessings of Paradise. It is confirmed that these verses were revealed about Sayyidna Abu Bakr ؓ . Therefore, this last verse of the Surah is a great and splendid news and honour for him given in this very world by Allah.</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah Al-Lail</p><p>Ends here</p>

وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (while no one has conferred any favour on him for which he would give a return,...92:19) Sayyidna Abu Bakr ؓ did this great favour by spending abundant wealth. The emancipated slaves had not done him any favour in the past, so that one could say that he was returning their favour. He took this step for one purpose only as the verse says:إِلَّا ابْتِغَاءَ وَجْهِ رَ‌بِّهِ الْأَعْلَىٰ (but [ he gave his wealth in charity ] only to seek the Countenance of his Lord, the Most High....92:20). Mustadrak of Hakim records that it was a usual practice of Sayyidna Abu Bakr that he used to purchase Muslim slaves from the disbelievers and set them free whenever he found them in their bondage. Generally, these people were weak and helpless. Abu Qahafah ؓ ، the father of Abu Bakr ؓ ، said to him: "Since you are emancipating slaves, why do you not set free strong and brave people, so that they may assist you in fighting the enemies and protect you." He replied: "My purpose of emancipating them is not to expect any benefit in return. My only purpose is to seek the pleasure of Allah." [ Mazhari ]وَلَسَوْفَ يَرْ‌ضَىٰ (And surely he will soon be happy...92:21). Whoever spends in Allah's way with pure and good intentions of pleasing Allah, and not for any personal worldly gains, will acquire the pleasure of Allah in the Hereafter by achieving the wonderful and eternal blessings of Paradise. It is confirmed that these verses were revealed about Sayyidna Abu Bakr ؓ . Therefore, this last verse of the Surah is a great and splendid news and honour for him given in this very world by Allah.Al-hamdulillahThe Commentary onSurah Al-LailEnds here

Other than seeking the glory of his Lord, most high,

He desires only to please his Lord, the Supreme.

only seeking the Face of his Lord the Most High;

but only out of a longing for the countenance of his Sustainer, the All-Highest:

But only seeking the Countenance of his Lord the Most High.

Except only the desire to seek the Countenance of his Lord, the Most High;

Only seeking the acceptance of his Lord, the Most High.

but only to seek the good pleasure of his Lord Most High.

Except to seek the Face of his Lord, the Most High.

Except as seeking (to fulfil) the purpose of his Lord Most High.

but seek only the pleasure of their Lord, the Most Exalted,

seeking only the Face of his Lord, the Most High,

But only seeking the countenance of his Lord, Most High.

except the pleasure of their Lord, the Most High

Except the seeking of the pleasure of his Lord, the Most High.

Ill<u>a</u> ibtigh<u>a</u>a wajhi rabbihi alaAAl<u>a</u>

acting only for the sake of his Lord the Most High --

But only the desire to seek for the Countenance of their Lord Most High;

92

إِلَّا ٱبْتِغَآءَ وَجْهِ رَبِّهِ ٱلْأَعْلَىٰ

Through his spending, he only intends the pleasure of his Lord who is High above His creation.

Through his spending, he only intends the pleasure of his Lord who is High above His creation.

Will surely be gratified.

And indeed, soon he will be very pleased.

and he shall surely be satisfied.

and such, indeed, shall in time be well-pleased.

And presently he shall become wellpleased.

He surely will be pleased (when he will enter Paradise).

And he will be satisfied.

He will surely be well-pleased (with him).

He, surely, will be pleased.

He verily will be content.

and, surely, soon they will be well-pleased.

surely, he shall be satisfied.

And he is going to be satisfied.

and the reward (of their Lord) will certainly make them happy.

And he shall soon be well-pleased.

Walasawfa yar<u>da</u>

and before long he will be well satisfied.

And soon will they attain (complete) satisfaction.

92

وَلَسَوْفَ يَرْضَىٰ

And indeed, soon, he will be pleased with the generous reward Allah will grant him.

And indeed, soon, he will be pleased with the generous reward Allah will grant him.

I CALL TO witness the early hours of morning,

By oath of the late morning,

By the white forenoon

CONSIDER the bright morning hours,

By the morning brightness,

By the forenoon (after sun-rise);

By the morning light.

By the bright forenoon,

By the forenoon.

By the morning hours

By the morning brightness,

By the midmorning,

By the morning brightness

By the midday brightness

I swear by the early hours of the day,

Wa<b>al</b><u>dd</u>u<u>ha</u>

By the glorious morning light;

By the Glorious Morning Light,

93

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلضُّحَىٰ

Allah takes an oath on the beginning of the day.

Allah takes an oath on the beginning of the day.

<p>Commentary</p><p>Occasion of Revelation</p><p>Bukhari, Muslim and Tirmidhi have narrated from Sayyidna Jundub ؓ that once a finger of the Holy Prophet ﷺ was wounded and started bleeding, he said:</p><p>ان انت الّا اصبع دمیت وفی سبیل اللہ ما لقیت</p><p>'You are merely a finger that is bleeding; [ what does it matter ]</p><p>if you are hurt: it all happened in Allah's cause.'</p><p>Sayyidna Jundub ؓ عنہ narrated this incident and said that revelation of the Qur'an to the Holy Prophet ﷺ came to a halt, and that Jibra'il (علیہ السلام) stopped coming to him for a while. The unbelievers taunted, saying: "Mulhammad's Lord has forsaken him, and is displeased with him." Surah Ad-Duha was revealed on this occasion. According to the narration in Bukhari by Sayyidna Jundub ؓ ، the Holy Prophet ﷺ was unable to wake up for a few nights for tahajjud prayer owing to illness. In this narration, there is no mention of 'delay in revelation'. In Timidhi's narration, there is mention about the 'delay in revelation' but no mention about his inability to wake up for tahajjud prayer. These reports are not conflicting. The narrator might have narrated one incident at one time, and reported another incident at another time. The lady who taunted the Holy Prophet ﷺ was Umm Jamil, the wife of Abu Lahab, as other reports indicate. 'Delay in revelation' took place twice. Once in the very early stage of the call. This is known as fatrah al-wahy 'temporary break in the revelation'. This was the longest period. Another narration states that when the pagans or the Jews asked the Holy Prophet ﷺ about the soul, he promised them that he would give them a reply the next day. However, he forgot to add insha'Allah (if Allah wills). As a result, revelation ceased for a few days. The pagans began to taunt the Holy Messenger ﷺ ، saying that Allah had abandoned him, and is displeased with him. It was on this occasion that the Surah was revealed.</p>

CommentaryOccasion of RevelationBukhari, Muslim and Tirmidhi have narrated from Sayyidna Jundub ؓ that once a finger of the Holy Prophet ﷺ was wounded and started bleeding, he said:ان انت الّا اصبع دمیت وفی سبیل اللہ ما لقیت'You are merely a finger that is bleeding; [ what does it matter ]if you are hurt: it all happened in Allah's cause.'Sayyidna Jundub ؓ عنہ narrated this incident and said that revelation of the Qur'an to the Holy Prophet ﷺ came to a halt, and that Jibra'il (علیہ السلام) stopped coming to him for a while. The unbelievers taunted, saying: "Mulhammad's Lord has forsaken him, and is displeased with him." Surah Ad-Duha was revealed on this occasion. According to the narration in Bukhari by Sayyidna Jundub ؓ ، the Holy Prophet ﷺ was unable to wake up for a few nights for tahajjud prayer owing to illness. In this narration, there is no mention of 'delay in revelation'. In Timidhi's narration, there is mention about the 'delay in revelation' but no mention about his inability to wake up for tahajjud prayer. These reports are not conflicting. The narrator might have narrated one incident at one time, and reported another incident at another time. The lady who taunted the Holy Prophet ﷺ was Umm Jamil, the wife of Abu Lahab, as other reports indicate. 'Delay in revelation' took place twice. Once in the very early stage of the call. This is known as fatrah al-wahy 'temporary break in the revelation'. This was the longest period. Another narration states that when the pagans or the Jews asked the Holy Prophet ﷺ about the soul, he promised them that he would give them a reply the next day. However, he forgot to add insha'Allah (if Allah wills). As a result, revelation ceased for a few days. The pagans began to taunt the Holy Messenger ﷺ ، saying that Allah had abandoned him, and is displeased with him. It was on this occasion that the Surah was revealed.

<h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>(In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">The Reason for the Revelation of Surat Ad-Duha</h2><p>Imam Ahmad recorded from Jundub that he said, "The Prophet became ill, so he did not stand for prayer for a night or two. Then a woman came and said, `O Muhammad! I think that your devil has finally left you.' So Allah revealed,</p><div class="text_uthmani arabic">وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى </div><p>(By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)" Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir, all recorded this Hadith. This Jundub (who narrated it) is Ibn `Abdullah Al-Bajali Al-`Alaqi. In a narration from Al-Aswad bin Qays, he said that he heard Jundub say that Jibril was slow in coming to the Messenger of Allah . So the idolators said, "Muhammad's Lord has abandoned him." So Allah revealed,</p><div class="text_uthmani arabic">وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى </div><p>(By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)</p><div class="text_uthmani arabic">وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى </div><p>(By the forenoon. By the night when it darkens.) Al-`Awfi reported from Ibn `Abbas, "When the Qur'an was revealed to the Messenger of Allah , Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah was affected by this. Then the idolators began to say, `His Lord has abandoned him and hates him.' So Allah revealed,</p><div class="text_uthmani arabic">مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى </div><p>(Your Lord has neither forsaken you nor hates you.)" In this, Allah is swearing by the forenoon and the light that He has placed in it.</p><div class="text_uthmani arabic">وَالَّيْلِ إِذَا سَجَى </div><p>(By the night when it darkens (Saja).) meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creator of this (light) and that (darkness). This is as Allah says,</p><div class="text_uthmani arabic">وَالَّيْلِ إِذَا يَغْشَى - وَالنَّهَارِ إِذَا تَجَلَّى </div><p>(By the night as it envelops. By the Day as it appears.) (92:1-2) Allah also says,</p><div class="text_uthmani arabic">فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ </div><p>((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.) (6:96) Allah then says,</p><div class="text_uthmani arabic">مَا وَدَّعَكَ رَبُّكَ</div><p>(Your Lord has neither forsaken you) meaning, `He has not abandoned you.'</p><div class="text_uthmani arabic">وَمَا قَلَى</div><p>(nor hates (Qala) you.) meaning, `He does not hate you.'</p><h2 class="title">The Hereafter is Better Than This First Life</h2><div class="text_uthmani arabic">وَلَلاٌّخِرَةُ خَيْرٌ لَّكَ مِنَ الاٍّولَى </div><p>(And indeed the Hereafter is better for you than the present.) meaning, the abode of the Hereafter is better for you than this current abode. For this reason the Messenger of Allah used to be the most abstinent of the people concerning the worldly things, and he was the greatest of them in his disregard for worldly matters. This is well known by necessity from his biography. When the Prophet was given the choice at the end of his life between remaining in this life forever and then going to Paradise, or moving on to the company of Allah, he chose that which is with Allah over this lowly world. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah was lying down on a straw mat and it left marks on his side. Then when he woke up he began to rub his side. So I said, `O Messenger of Allah! Will you allow us to spread something soft over this straw mat' He replied,</p><div class="text_uthmani arabic">«مَالِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ ظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا»</div><p>(I have nothing to do with this world. The parable of me and this world is like a rider who rests in the shade of a tree, then he passes on and leaves it.)" At-Tirmidhi and Ibn Majah both recorded this Hadith by way of Al-Mas`udi. At-Tirmidhi said, "Hasan Sahih."</p><h2 class="title">The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah</h2><p>Then Allah says,</p><div class="text_uthmani arabic">وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى </div><p>(And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu `Amr Al-Awza`i recorded that Ibn `Abbas said, "The Messenger of Allah was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed,</p><div class="text_uthmani arabic">وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى </div><p>(And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn `Abbas, and statements like this can only be said from that which is Tawqif.</p><h2 class="title">The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah</h2><p>Then Allah says,</p><div class="text_uthmani arabic">وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى </div><p>(And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu `Amr Al-Awza`i recorded that Ibn `Abbas said, "The Messenger of Allah was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed,</p><div class="text_uthmani arabic">وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى </div><p>(And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn `Abbas, and statements like this can only be said from that which is Tawqif.</p><h2 class="title">A Mention of some of Allah's Favors upon the Messenger Enumerating His favors upon His Messenger</h2><p>Allah says;</p><div class="text_uthmani arabic">أَلَمْ يَجِدْكَ يَتِيماً فَآوَى </div><p>(Did He not find you an orphan and gave you a refuge) This refers to the fact that his father died while his mother was still pregnant with him, and his mother, Aminah bint Wahb died when he was only six years old. After this he was under the guardianship of his grandfather, `Abdul-Muttalib, until he died when Muhammad was eight years old. Then his uncle, Abu Talib took responsibility for him and continued to protect him, assist him, elavate his status, honor him, and even restrain his people from harming him when he was forty years of age and Allah commissioned him with the prophethood. Even with this, Abu Talib continued to follow the religion of his people, worshipping idols. All of this took place by the divine decree of Allah and His decree is most excellent. Until Abu Talib died a short time before the Hijrah. After this (Abu Talib's death) the foolish and ignorant people of the Quraysh began to attack him, so Allah chose for him to migrate away from them to the city of Al-Aws and Al-Khazraj among those who helped him (in Al-Madinah). Allah caused his Sunnah to be spread in the most perfect and complete manner. Then, when he arrived at their city, they gave him shelter, supported him, defended him and fought before him (against the enemies of Islam) -- may Allah be pleased with all of them. All of this was from Allah's protection for him, guarding over him and caring for him. Then Allah says,</p><div class="text_uthmani arabic">وَوَجَدَكَ ضَآلاًّ فَهَدَى </div><p>(He found you unaware and guided you) This is similar to Allah's saying,</p><div class="text_uthmani arabic">وَكَذَلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِى مَا الْكِتَـبُ وَلاَ الإِيمَـنُ وَلَـكِن جَعَلْنَـهُ نُوراً نَّهْدِى بِهِ مَن نَّشَآءُ مِنْ عِبَادِنَا</div><p>(And thus We have sent to you a Ruh from Our command. you knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of our servants We will...) (42:52) Allah says,</p><div class="text_uthmani arabic">وَوَجَدَكَ عَآئِلاً فَأَغْنَى </div><p>(And He found you poor and made you rich) meaning, `you were poor having dependents, so Allah made you wealthy and independent of all others besides Him.' Thus, Allah combined for him the two positions: the one who is poor and patient, and the one who is wealthy and thankful. In the Two Sahihs it has been recorded from Abu Hurayrah that the Messenger of Allah said,</p><div class="text_uthmani arabic">«لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْس»</div><p>(Wealth is not determined by abundance of possessions, but wealth is the richness of the soul.) In Sahih Muslim, it is recorded from `Abdullah bin `Amr that the Messenger of Allah said,</p><div class="text_uthmani arabic">«قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاه»</div><p>(Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.)</p><h2 class="title">How should this Bounty be responded to</h2><p>Then Allah says,</p><div class="text_uthmani arabic">فَأَمَّا الْيَتِيمَ فَلاَ تَقْهَرْ </div><p>(Therefore, treat not the orphan with oppression.) meaning, `just as you were an orphan and Allah sheltered you, then do not oppress the orphan.' In other words, `do not humiliate him, scorn him or despise him. Rather, you should be kind and gentle to him.' Qatadah said, "Be like a merciful father to the orphan."</p><div class="text_uthmani arabic">وَأَمَّا السَّآئِلَ فَلاَ تَنْهَرْ </div><p>(And repulse not the one who asks.) meaning, `just as you were astray and Allah guided you, then do not scorn the one who asks for knowledge seeking to be guided.' Ibn Ishaq said,</p><div class="text_uthmani arabic">وَأَمَّا السَّآئِلَ فَلاَ تَنْهَرْ </div><p>(And repulse not the one who asks.) "This means do not be oppressive, arrogant, wicked, or mean to the weak among Allah's servants." Qatadah said, "This means respond to the poor with mercy and gentleness."</p><div class="text_uthmani arabic">وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ </div><p>(And procalim the grace of your Lord.) meaning, `just as you were poor and needy, and Allah made you wealthy, then tell about Allah's favor upon you.' Abu Dawud recorded from Abu Hurayrah that the Prophet said,</p><div class="text_uthmani arabic">«لَا يَشْكُرُ اللهَ مَنْ لَا يَشْكُرُ النَّاس»</div><p>(Whoever is not thankful to the people, then he is not thankful to Allah.) At-Tirmidhi also recorded this Hadith and he said, "Sahih". Abu Dawud recorded from Jabir that the Prophet said,</p><div class="text_uthmani arabic">«مَنْ أُبْلِيَ بَلَاءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَمَنْ كَتَمَهُ فَقَدْ كَفَرَه»</div><p>(Whoever overcomes some test (i.e., calamity) and mentions it (to others), then he is indeed thankful. And whoever conceals it, then indeed he was ungrateful.) Abu Dawud was alone in recording this Hadith. This is the end of the Tafsir of Surat Ad-Duha, and unto Allah is due all praise and thanks.</p>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful.The Reason for the Revelation of Surat Ad-DuhaImam Ahmad recorded from Jundub that he said, "The Prophet became ill, so he did not stand for prayer for a night or two. Then a woman came and said, `O Muhammad! I think that your devil has finally left you.' So Allah revealed,وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)" Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir, all recorded this Hadith. This Jundub (who narrated it) is Ibn `Abdullah Al-Bajali Al-`Alaqi. In a narration from Al-Aswad bin Qays, he said that he heard Jundub say that Jibril was slow in coming to the Messenger of Allah . So the idolators said, "Muhammad's Lord has abandoned him." So Allah revealed,وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى (By the forenoon. By the night when it darkens.) Al-`Awfi reported from Ibn `Abbas, "When the Qur'an was revealed to the Messenger of Allah , Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah was affected by this. Then the idolators began to say, `His Lord has abandoned him and hates him.' So Allah revealed,مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (Your Lord has neither forsaken you nor hates you.)" In this, Allah is swearing by the forenoon and the light that He has placed in it.وَالَّيْلِ إِذَا سَجَى (By the night when it darkens (Saja).) meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creator of this (light) and that (darkness). This is as Allah says,وَالَّيْلِ إِذَا يَغْشَى - وَالنَّهَارِ إِذَا تَجَلَّى (By the night as it envelops. By the Day as it appears.) (92:1-2) Allah also says,فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.) (6:96) Allah then says,مَا وَدَّعَكَ رَبُّكَ(Your Lord has neither forsaken you) meaning, `He has not abandoned you.'وَمَا قَلَى(nor hates (Qala) you.) meaning, `He does not hate you.'The Hereafter is Better Than This First Lifeوَلَلاٌّخِرَةُ خَيْرٌ لَّكَ مِنَ الاٍّولَى (And indeed the Hereafter is better for you than the present.) meaning, the abode of the Hereafter is better for you than this current abode. For this reason the Messenger of Allah used to be the most abstinent of the people concerning the worldly things, and he was the greatest of them in his disregard for worldly matters. This is well known by necessity from his biography. When the Prophet was given the choice at the end of his life between remaining in this life forever and then going to Paradise, or moving on to the company of Allah, he chose that which is with Allah over this lowly world. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah was lying down on a straw mat and it left marks on his side. Then when he woke up he began to rub his side. So I said, `O Messenger of Allah! Will you allow us to spread something soft over this straw mat' He replied,«مَالِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ ظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا»(I have nothing to do with this world. The parable of me and this world is like a rider who rests in the shade of a tree, then he passes on and leaves it.)" At-Tirmidhi and Ibn Majah both recorded this Hadith by way of Al-Mas`udi. At-Tirmidhi said, "Hasan Sahih."The Numerous Bounties of the Hereafter are waiting for the Messenger of AllahThen Allah says,وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu `Amr Al-Awza`i recorded that Ibn `Abbas said, "The Messenger of Allah was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed,وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn `Abbas, and statements like this can only be said from that which is Tawqif.The Numerous Bounties of the Hereafter are waiting for the Messenger of AllahThen Allah says,وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu `Amr Al-Awza`i recorded that Ibn `Abbas said, "The Messenger of Allah was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed,وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn `Abbas, and statements like this can only be said from that which is Tawqif.A Mention of some of Allah's Favors upon the Messenger Enumerating His favors upon His MessengerAllah says;أَلَمْ يَجِدْكَ يَتِيماً فَآوَى (Did He not find you an orphan and gave you a refuge) This refers to the fact that his father died while his mother was still pregnant with him, and his mother, Aminah bint Wahb died when he was only six years old. After this he was under the guardianship of his grandfather, `Abdul-Muttalib, until he died when Muhammad was eight years old. Then his uncle, Abu Talib took responsibility for him and continued to protect him, assist him, elavate his status, honor him, and even restrain his people from harming him when he was forty years of age and Allah commissioned him with the prophethood. Even with this, Abu Talib continued to follow the religion of his people, worshipping idols. All of this took place by the divine decree of Allah and His decree is most excellent. Until Abu Talib died a short time before the Hijrah. After this (Abu Talib's death) the foolish and ignorant people of the Quraysh began to attack him, so Allah chose for him to migrate away from them to the city of Al-Aws and Al-Khazraj among those who helped him (in Al-Madinah). Allah caused his Sunnah to be spread in the most perfect and complete manner. Then, when he arrived at their city, they gave him shelter, supported him, defended him and fought before him (against the enemies of Islam) -- may Allah be pleased with all of them. All of this was from Allah's protection for him, guarding over him and caring for him. Then Allah says,وَوَجَدَكَ ضَآلاًّ فَهَدَى (He found you unaware and guided you) This is similar to Allah's saying,وَكَذَلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِى مَا الْكِتَـبُ وَلاَ الإِيمَـنُ وَلَـكِن جَعَلْنَـهُ نُوراً نَّهْدِى بِهِ مَن نَّشَآءُ مِنْ عِبَادِنَا(And thus We have sent to you a Ruh from Our command. you knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of our servants We will...) (42:52) Allah says,وَوَجَدَكَ عَآئِلاً فَأَغْنَى (And He found you poor and made you rich) meaning, `you were poor having dependents, so Allah made you wealthy and independent of all others besides Him.' Thus, Allah combined for him the two positions: the one who is poor and patient, and the one who is wealthy and thankful. In the Two Sahihs it has been recorded from Abu Hurayrah that the Messenger of Allah said,«لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْس»(Wealth is not determined by abundance of possessions, but wealth is the richness of the soul.) In Sahih Muslim, it is recorded from `Abdullah bin `Amr that the Messenger of Allah said,«قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاه»(Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.)How should this Bounty be responded toThen Allah says,فَأَمَّا الْيَتِيمَ فَلاَ تَقْهَرْ (Therefore, treat not the orphan with oppression.) meaning, `just as you were an orphan and Allah sheltered you, then do not oppress the orphan.' In other words, `do not humiliate him, scorn him or despise him. Rather, you should be kind and gentle to him.' Qatadah said, "Be like a merciful father to the orphan."وَأَمَّا السَّآئِلَ فَلاَ تَنْهَرْ (And repulse not the one who asks.) meaning, `just as you were astray and Allah guided you, then do not scorn the one who asks for knowledge seeking to be guided.' Ibn Ishaq said,وَأَمَّا السَّآئِلَ فَلاَ تَنْهَرْ (And repulse not the one who asks.) "This means do not be oppressive, arrogant, wicked, or mean to the weak among Allah's servants." Qatadah said, "This means respond to the poor with mercy and gentleness."وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (And procalim the grace of your Lord.) meaning, `just as you were poor and needy, and Allah made you wealthy, then tell about Allah's favor upon you.' Abu Dawud recorded from Abu Hurayrah that the Prophet said,«لَا يَشْكُرُ اللهَ مَنْ لَا يَشْكُرُ النَّاس»(Whoever is not thankful to the people, then he is not thankful to Allah.) At-Tirmidhi also recorded this Hadith and he said, "Sahih". Abu Dawud recorded from Jabir that the Prophet said,«مَنْ أُبْلِيَ بَلَاءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَمَنْ كَتَمَهُ فَقَدْ كَفَرَه»(Whoever overcomes some test (i.e., calamity) and mentions it (to others), then he is indeed thankful. And whoever conceals it, then indeed he was ungrateful.) Abu Dawud was alone in recording this Hadith. This is the end of the Tafsir of Surat Ad-Duha, and unto Allah is due all praise and thanks.

And the night when dark and still,

And by oath of the night when it covers,

and the brooding night!

and the night when it grows still and dark.

By the night when it darkeneth,

And by the night when it is still (or darkens);

And the night as it settles.

and by the night when it covers the world with peace:

By the night when it darkens.

And by the night when it is stillest,

and by the night when it is calm!

and by the night when it covers,

And [by] the night when it covers with darkness,

and by the calm of night,

And the night when it covers with darkness.

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

and by the night when it darkens,

And by the Night when it is still,-

93

وَٱلَّيْلِ إِذَا سَجَىٰ

And He takes an oath on the night when it darkens and people cease to move in it.

And He takes an oath on the night when it darkens and people cease to move in it.

Your Lord has neither left you, nor despises you.

Your Lord has not forsaken you nor does He dislike you!

Thy Lord has neither forsaken thee nor hates thee

Thy Sustainer has not forsaken thee, nor does He scorn thee:

Thy Lord hath not forsaken thee, nor is He displeased.

Your Lord (O Muhammad (Peace be upon him)) has neither forsaken you nor hated you.

Your Lord did not abandon you, nor did He forget.

(O Prophet), your Lord has neither forsaken you, nor is He displeased.

Your Lord has neither forsaken you nor hates you.

Thy Lord hath not forsaken thee nor doth He hate thee,

Your Lord has neither forsaken you, nor is He displeased with you,

your Lord has not forsaken you (Prophet Muhammad), nor does He hate you.

Your Lord has not taken leave of you, [O Muhammad], nor has He detested [you].

(Muhammad), your Lord has not abandoned you (by not sending you His revelation), nor is He displeased with you.

Your Lord has not forsaken you, nor has He become displeased,

M<u>a</u> waddaAAaka rabbuka wam<u>a</u> qal<u>a</u>

your Lord has not forsaken you, nor is He displeased with you,

Thy Guardian-Lord hath not forsaken thee, nor is He displeased.

93

مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ

O Messenger! Your Lord has not left you, nor has he begun to hate you, as the idolaters claimed when there was a break in the revelation.

O Messenger! Your Lord has not left you, nor has he begun to hate you, as the idolaters claimed when there was a break in the revelation.

What is to come is better for you than what has gone before;

And indeed the latter is better for you than the former.

and the Last shall be better for thee than the First.

for, indeed, the life to come will be better for thee than this earlier part [of thy life]!

And the Hereafter is indeed better Unto thee than the life present.

And indeed the Hereafter is better for you than the present (life of this world).

The Hereafter is better for you than the First.

Indeed what is to come will be better for you than what has gone by.

And indeed the Hereafter is better for you than the present.

And verily the latter portion will be better for thee than the former,

and the Hereafter shall be better for you than the world.

The Last shall be better for you than the First.

And the Hereafter is better for you than the first [life].

The reward in the next life will certainly be better for you than worldly gains.

And surely what comes after is better for you than that which has gone before.

Walal<u>a</u>khiratu khayrun laka mina alool<u>a</u>

and the Hereafter will indeed be better for you than the present life;

And verily the Hereafter will be better for thee than the present.

93

وَلَلْءَاخِرَةُ خَيْرٌ لَّكَ مِنَ ٱلْأُولَىٰ

Indeed, the abode of the afterlife is better for you than the worldly one, because of the everlasting bounties that it has.

Indeed, the abode of the afterlife is better for you than the worldly one, because of the everlasting bounties that it has.

<p>وَلَلْآخِرَ‌ةُ خَيْرٌ‌ لَّكَ مِنَ الْأُولَىٰ (And the Hereafter is much better for you than the present life....93:4). The word 'akhirah may be taken in its popular sense of the 'Hereafter' and its opposite ula may be taken in the sense of the present 'world'. With these words, Allah tells the Holy Prophet not to be disturbed by the taunts of the pagans, because they will see in this world that their assumptions and accusations were absolutely false. In the Hereafter, he will be blessed with Divine favours to his heart's content - much more than what he will receive in this fleeting world. The word 'akhirah may also be taken in its primitive sense i.e. 'the later state or condition' as opposed to ula 'the former state or condition'. The verse, in this case, would mean that every succeeding moment of the Holy Prophet's ﷺ life is better than the preceding one. It includes progress in knowledge and wisdom, as well as in degrees of his nearness to Allah, and it also includes progress in economic and political fields.</p>

وَلَلْآخِرَ‌ةُ خَيْرٌ‌ لَّكَ مِنَ الْأُولَىٰ (And the Hereafter is much better for you than the present life....93:4). The word 'akhirah may be taken in its popular sense of the 'Hereafter' and its opposite ula may be taken in the sense of the present 'world'. With these words, Allah tells the Holy Prophet not to be disturbed by the taunts of the pagans, because they will see in this world that their assumptions and accusations were absolutely false. In the Hereafter, he will be blessed with Divine favours to his heart's content - much more than what he will receive in this fleeting world. The word 'akhirah may also be taken in its primitive sense i.e. 'the later state or condition' as opposed to ula 'the former state or condition'. The verse, in this case, would mean that every succeeding moment of the Holy Prophet's ﷺ life is better than the preceding one. It includes progress in knowledge and wisdom, as well as in degrees of his nearness to Allah, and it also includes progress in economic and political fields.