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لَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ فِىٓ أَحْسَنِ تَقْوِيمٍ

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

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

ثُمَّ رَدَدْنَٰهُ أَسْفَلَ سَٰفِلِينَ

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

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

إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ

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

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

فَمَا يُكَذِّبُكَ بَعْدُ بِٱلدِّينِ

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

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

أَلَيْسَ ٱللَّهُ بِأَحْكَمِ ٱلْحَٰكِمِينَ

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِى خَلَقَ

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

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

خَلَقَ ٱلْإِنسَٰنَ مِنْ عَلَقٍ

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

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

ٱقْرَأْ وَرَبُّكَ ٱلْأَكْرَمُ

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

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

ٱلَّذِى عَلَّمَ بِٱلْقَلَمِ

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

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

عَلَّمَ ٱلْإِنسَٰنَ مَا لَمْ يَعْلَمْ

كَلَّآ إِنَّ ٱلْإِنسَٰنَ لَيَطْغَىٰٓ

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

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

أَن رَّءَاهُ ٱسْتَغْنَىٰٓ

إِنَّ إِلَىٰ رَبِّكَ ٱلرُّجْعَىٰٓ

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

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

أَرَءَيْتَ ٱلَّذِى يَنْهَىٰ

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

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

عَبْدًا إِذَا صَلَّىٰٓ

أَرَءَيْتَ إِن كَانَ عَلَى ٱلْهُدَىٰٓ

أَوْ أَمَرَ بِٱلتَّقْوَىٰٓ

أَرَءَيْتَ إِن كَذَّبَ وَتَوَلَّىٰٓ

أَلَمْ يَعْلَم بِأَنَّ ٱللَّهَ يَرَىٰ

كَلَّا لَئِن لَّمْ يَنتَهِ لَنَسْفَعًۢا بِٱلنَّاصِيَةِ

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

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

نَاصِيَةٍ كَٰذِبَةٍ خَاطِئَةٍ

فَلْيَدْعُ نَادِيَهُۥ

سَنَدْعُ ٱلزَّبَانِيَةَ

كَلَّا لَا تُطِعْهُ وَٱسْجُدْ وَٱقْتَرِب

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

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

بِّسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ إِنَّآ أَنزَلْنَٰهُ فِى لَيْلَةِ ٱلْقَدْرِ

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

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

وَمَآ أَدْرَىٰكَ مَا لَيْلَةُ ٱلْقَدْرِ

لَيْلَةُ ٱلْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

تَنَزَّلُ ٱلْمَلَٰٓئِكَةُ وَٱلرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ

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

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

سَلَٰمٌ هِىَ حَتَّىٰ مَطْلَعِ ٱلْفَجْرِ

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

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

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

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

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

رَسُولٌ مِّنَ ٱللَّهِ يَتْلُوا۟ صُحُفًا مُّطَهَّرَةً

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

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

فِيهَا كُتُبٌ قَيِّمَةٌ

وَمَا تَفَرَّقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ إِلَّا مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَةُ

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

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

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

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

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

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

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

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

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ أُو۟لَٰٓئِكَ هُمْ خَيْرُ ٱلْبَرِيَّةِ

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

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

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

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ إِذَا زُلْزِلَتِ ٱلْأَرْضُ زِلْزَالَهَا

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

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

وَأَخْرَجَتِ ٱلْأَرْضُ أَثْقَالَهَا

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

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

وَقَالَ ٱلْإِنسَٰنُ مَا لَهَا

يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا

بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا

يَوْمَئِذٍ يَصْدُرُ ٱلنَّاسُ أَشْتَاتًا لِّيُرَوْا۟ أَعْمَٰلَهُمْ

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُۥ

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

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

وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُۥ

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

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

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلْعَٰدِيَٰتِ ضَبْحًا

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

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

فَٱلْمُورِيَٰتِ قَدْحًا

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

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

فَٱلْمُغِيرَٰتِ صُبْحًا

فَأَثَرْنَ بِهِۦ نَقْعًا

فَوَسَطْنَ بِهِۦ جَمْعًا

إِنَّ ٱلْإِنسَٰنَ لِرَبِّهِۦ لَكَنُودٌ

وَإِنَّهُۥ عَلَىٰ ذَٰلِكَ لَشَهِيدٌ

وَإِنَّهُۥ لِحُبِّ ٱلْخَيْرِ لَشَدِيدٌ

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

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

أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِى ٱلْقُبُورِ

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

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

وَحُصِّلَ مَا فِى ٱلصُّدُورِ

إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌۢ

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱلْقَارِعَةُ

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

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

مَا ٱلْقَارِعَةُ

وَمَآ أَدْرَىٰكَ مَا ٱلْقَارِعَةُ

يَوْمَ يَكُونُ ٱلنَّاسُ كَٱلْفَرَاشِ ٱلْمَبْثُوثِ

وَتَكُونُ ٱلْجِبَالُ كَٱلْعِهْنِ ٱلْمَنفُوشِ

فَأَمَّا مَن ثَقُلَتْ مَوَٰزِينُهُۥ

فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ

وَأَمَّا مَنْ خَفَّتْ مَوَٰزِينُهُۥ

فَأُمُّهُۥ هَاوِيَةٌ

وَمَآ أَدْرَىٰكَ مَا هِيَهْ

نَارٌ حَامِيَةٌۢ

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ أَلْهَىٰكُمُ ٱلتَّكَاثُرُ

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

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

حَتَّىٰ زُرْتُمُ ٱلْمَقَابِرَ

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

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

كَلَّا سَوْفَ تَعْلَمُونَ

ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ

كَلَّا لَوْ تَعْلَمُونَ عِلْمَ ٱلْيَقِينِ

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

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

لَتَرَوُنَّ ٱلْجَحِيمَ

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

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

ثُمَّ لَتَرَوُنَّهَا عَيْنَ ٱلْيَقِينِ

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

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

ثُمَّ لَتُسْـَٔلُنَّ يَوْمَئِذٍ عَنِ ٱلنَّعِيمِ

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلْعَصْرِ

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

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

إِنَّ ٱلْإِنسَٰنَ لَفِى خُسْرٍ

إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ

<p>Warning against dreadful end of those committing three obnoxious sins</p><p>This Surah warns of the severe punishment on three grave sins, and then highlights the nature of that severe punishment. The three sins are backbiting, deriding and selfish hoarding of wealth. The words hamz and lamz are used in several senses. Most commentators agree that the word hamz, from which is derived the word humazah, means to 'backbite', that is, to speak ill of a person behind his back. The word lamz, from which is derived the word lumazah, means to 'slander' or 'to deride', that is, to speak ill of a person to his face. Both these sins are morally and socially obnoxious and deadly. The Qur'an and the Sunnah have sounded a stern warning against these sins. However, 'backbiting' is, from one perspective, worse than 'slander'. 'Backbiting' is worse because the ill of a person is spoken behind his back; the victim is not present to defend himself and put an end to it; thus the sin continues to be committed to a greater and increasing degree. 'Slander', on the other hand, though an obnoxious sin in itself, is relatively less in degree than backbiting, because the victim is present to defend himself and put an end to face-to-face insulting or fault-finding with him. From another perspective 'slander' is worse than 'backbiting', because to speak ill of a person to his face is tantamount to insulting him and denigrating him. This is morally and socially more harmful and hurting, and therefore its punishment is more dreadful. According to a Hadith, the Holy Prophet ﷺ has said,</p><p>شِرارُ عِبَادِ اللہِ تَعَالٰی المَشَّاءُونَ بِالنَّمِیمَۃِ المُفَرِّقُونَ بَینَ الاَحبَّۃِ البَاعُونَ البُرَآَءَ العنت</p><p>"The worst servants of Allah are those who speak ill of someone, creating enmity between friends and finding fault with innocent people."</p>

Warning against dreadful end of those committing three obnoxious sinsThis Surah warns of the severe punishment on three grave sins, and then highlights the nature of that severe punishment. The three sins are backbiting, deriding and selfish hoarding of wealth. The words hamz and lamz are used in several senses. Most commentators agree that the word hamz, from which is derived the word humazah, means to 'backbite', that is, to speak ill of a person behind his back. The word lamz, from which is derived the word lumazah, means to 'slander' or 'to deride', that is, to speak ill of a person to his face. Both these sins are morally and socially obnoxious and deadly. The Qur'an and the Sunnah have sounded a stern warning against these sins. However, 'backbiting' is, from one perspective, worse than 'slander'. 'Backbiting' is worse because the ill of a person is spoken behind his back; the victim is not present to defend himself and put an end to it; thus the sin continues to be committed to a greater and increasing degree. 'Slander', on the other hand, though an obnoxious sin in itself, is relatively less in degree than backbiting, because the victim is present to defend himself and put an end to face-to-face insulting or fault-finding with him. From another perspective 'slander' is worse than 'backbiting', because to speak ill of a person to his face is tantamount to insulting him and denigrating him. This is morally and socially more harmful and hurting, and therefore its punishment is more dreadful. According to a Hadith, the Holy Prophet ﷺ has said,شِرارُ عِبَادِ اللہِ تَعَالٰی المَشَّاءُونَ بِالنَّمِیمَۃِ المُفَرِّقُونَ بَینَ الاَحبَّۃِ البَاعُونَ البُرَآَءَ العنت"The worst servants of Allah are those who speak ill of someone, creating enmity between friends and finding fault with innocent people."

ٱلَّذِى جَمَعَ مَالًا وَعَدَّدَهُۥ

<p>The third evil quality denounced severely in this Surah is greed, that is, the selfish hoarding of wealth, against which is the stern warning of the dreadful end of those who have passion for worldly riches. This verse, however, refers to the love of, and passion for, wealth which is accumulated and counted over and over again. Other verses and Ahadith bear testimony to the fact that amassing of wealth in principle is not prohibited or sinful. Therefore, verse [ 2] must be interpreted in the light of those verses and traditions. This verse purports to say that anyone who accumulates wealth and does not pay his obligatory dues or has greed for wealth that leads him to pride and arrogance, or has love of wealth that engrosses him in the hoarding of wealth so profoundly that he forgets his religious obligations, his practice is condemned in the strongest terms, and a person attaching such profound love, greed and passion for material riches will suffer eternal perdition as described in the verses that follow.</p>

The third evil quality denounced severely in this Surah is greed, that is, the selfish hoarding of wealth, against which is the stern warning of the dreadful end of those who have passion for worldly riches. This verse, however, refers to the love of, and passion for, wealth which is accumulated and counted over and over again. Other verses and Ahadith bear testimony to the fact that amassing of wealth in principle is not prohibited or sinful. Therefore, verse [ 2] must be interpreted in the light of those verses and traditions. This verse purports to say that anyone who accumulates wealth and does not pay his obligatory dues or has greed for wealth that leads him to pride and arrogance, or has love of wealth that engrosses him in the hoarding of wealth so profoundly that he forgets his religious obligations, his practice is condemned in the strongest terms, and a person attaching such profound love, greed and passion for material riches will suffer eternal perdition as described in the verses that follow.

يَحْسَبُ أَنَّ مَالَهُۥٓ أَخْلَدَهُۥ

كَلَّا لَيُنۢبَذَنَّ فِى ٱلْحُطَمَةِ

وَمَآ أَدْرَىٰكَ مَا ٱلْحُطَمَةُ

نَارُ ٱللَّهِ ٱلْمُوقَدَةُ

ٱلَّتِى تَطَّلِعُ عَلَى ٱلْأَفْـِٔدَةِ

<p>Verse [ 104:7] تَطَّلِعُ عَلَى الْأَفْئِدَةِ (that will peep into the hearts). In other words, the fire of Hell will reach their hearts. The basic property of fire is to burn every particle of the things that fall into it. When people are put into the Hell-fire, it will devour every limb and organ of the body until it reaches their heart, but the person will not die. This characteristic of the Hell-fire is especially highlighted in the verse because the fire of this world kills the person even before reaching the heart. The fire of the Hell, on the other hand, will reach the heart in the state of life, and man will experience the torture of the burning of the heart while alive.</p><p>Al-Hamdulillah</p><p>The Commentary on</p><p>Surah Al-Humazah</p><p>Ends here</p>

Verse [ 104:7] تَطَّلِعُ عَلَى الْأَفْئِدَةِ (that will peep into the hearts). In other words, the fire of Hell will reach their hearts. The basic property of fire is to burn every particle of the things that fall into it. When people are put into the Hell-fire, it will devour every limb and organ of the body until it reaches their heart, but the person will not die. This characteristic of the Hell-fire is especially highlighted in the verse because the fire of this world kills the person even before reaching the heart. The fire of the Hell, on the other hand, will reach the heart in the state of life, and man will experience the torture of the burning of the heart while alive.Al-HamdulillahThe Commentary onSurah Al-HumazahEnds here

إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ

فِى عَمَدٍ مُّمَدَّدَةٍۭ

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَٰبِ ٱلْفِيلِ

<p>Commentary</p><p>The subject-matter of the Surah</p><p>This Surah refers to the story of the People of the Elephants who came with an army of elephants for the purpose of destroying the House of Allah in (The Holy Ka'bah) in Makkah. But their plan backfired and the Divine scourge overtook them. Allah destroyed the army with a flock of ordinary birds. Thus their plans were foiled and thwarted.</p><p>When did the event take place?</p><p>This event took place in the very year in which the Holy Prophet ﷺ was born at Makkah, according to some traditions and the popular view among the historians. [ Ibn Kathir ]. The scholars of Hadith have taken this event as a special type of mujizah (miracle) of the Holy Prophet ﷺ ، but the term mujizah, in its real sense, refers to an abnormal event shown by Allah to prove the claim of a prophet to having been sent by Him. Therefore, a mujizah is shown after a prophet's Divine commission. However, sometimes it happens that a miraculous event takes place before a prophet's claim to prophet-hood. This, in the parlance of the scholars of Hadith, is called irhas which means 'prologue or introduction'. The word irahs means a 'foundation stone' [ Qamus ]. As the miraculous events taking place before the advent of prophets or before their claim to prophet-hood are meant to introduce and affirm that soon a particular prophet will be Divinely commissioned, they are referred to as irhas. Many miraculous incidents of this nature [ irhasat ] occurred before the birth and the advent of the Holy Prophet ﷺ ، and one of them was the incident of the 'People of the Elephants' who were miraculously prevented by the Heavenly scourge from destroying the House of Allah.</p><p>Story of the People of the Elephants</p><p>Ibn Kathir, the leading authority on Prophetic Tradition and history, recounts the story as follows: Yemen was under the control of the rulers of Himyar. They were idolaters. Their last king was Dhu Nuwas, an idolater himself, was the enemy of the righteous Christians of his time, who believed in and worshipped One Allah. He persecuted the believers, who were opposed to idol-worship, by burning them alive. Most scholars agree that he killed, in cold blood, by throwing about 20, 000 sincere and righteous Christians in his city into a large fire pit, burning them alive in an effort to get them to give up their sincere religion. This is the story of the 'People of Fire-Pit' referred to in [ 85:4-7]. Two men somehow managed to escape from him. They fled to Syria and took refuge with Caesar, who was himself a Christian and the emperor of Syria. They requested the emperor to avenge this cruel act of Dhu Nuwas. Caesar wrote to Najashi (Negus), the king of Abyssinia [ now Ethiopia ], who was closer to the home of the man. Najashi sent two governors with him: Arbat and Abrahah, along with a huge army.</p><p>The army invaded Yemen and freed the whole country from the possession of Himyar. Dhu Nuwas tried to escape, but was drowned in the sea and died. Yemen thus became part of the Abyssinian dominion and Abrahah was appointed its viceroy. However, he and Arbat fought each other until Arbat was eventually killed and Abrahah emerged victorious. The latter was appointed the commander of the Abyssinian army in Yemen, and the governor of that region. Having captured Yemen, he built a superbly luxurious cathedral in his area. The purpose was to attract the people of Yemen to make pilgrimage to this cathedral instead of Ka'bah in Makkah. It was huge and tall so that a person standing at the bottom was not able to see the top. He decorated the structure with gold, silver and other precious gems. In short, he meant it to be an architectural masterpiece, second to none or unsurpassed in the world, to be revered by all and sundry and divert pilgrims from the Sacred Mosque in Makkah to his cathedral in Yemen. He did this after he had witnessed the love and enthusiasm of the Yemeni Arabs - which were the same as those felt all over the Arabia - for the Ka'bah, with the aim of making them forsake their attachment to the Mosque of Makkah and turn instead to his new luxurious cathedral. Thus he proclaimed throughout his kingdom that no one should ever visit the Ka'bah in Makkah, and that the pilgrimage should from now on take place to his so-called 'Ka'bah' in Yemen.</p><p>Although the Arabs were idol-worshippers, the love and reverence for the religion of Prophet Ibrahim (علیہ السلام) and the Ka'bah had permeated their hearts. As a result, the ` Andan, Qahtan and Quraish tribes were enraged and infuriated by this proclamation. One night, someone entered the church and defecated in it. According to other narratives, a nomadic tribe halted near the church and started a fire for their own needs. The wind on that day was blowing violently and the cathedral caught on fire and sustained much loss. When Abrahah came to know about it, and learnt that a Quraishi had done this, he swore to march to the House of Makkah and destroy it stone by stone. Thus he prepared himself and set out with a huge and powerful army, so that none might prevent him from carrying out his mission. He asked for Najashi's permission. He permitted him and sent for him, particularly for this expedition, a special elephant whose name was Mahmud. It was unusually huge in size and powerful in strength the like of which had never been seen before. The king of Abyssinia sent in eight more elephants as reinforcements for the army. Their intention was to use this extraordinary elephant to demolish the Ka'bah. They planned to do this by fastening chains to the pillars of the Ka'bah and placing the other ends around the neck of the elephant. Then they would make the elephant pull on them in order to tear down the walls of the Ka'bah [ God forbid!] all at once. When the Arabs heard of Abrahah's expedition, they considered it their moral obligation to defend the Sacred House and thwart the evil plans of the conspirators. Thus, the Arabs raised a large army under the command of Dhu Nafr, a Yamenite Arab. He called the Arabs to go to war against Abrahah and fight in defense of the Sacred House, so that the enemy is unable to tear it down. The people responded to him readily and entered into battle with the enemy, but he defeated them. This was due to Allah's will that no humans should protect His House and His intent to expose the enemy to embarrassment and venerate the Sacred Sanctuary to the highest degree. Dhu Nafr was captured and taken prisoner.</p><p>The army continued on its way until it came to the settlement of the Banu Khath'am tribe. Their leader, Nufail Ibn Habib, led his entire tribe against the army, but they too were defeated and Nufail was taken prisoner. Abrahah at first decided to kill him, but at second thought he forgave him and took him as his guide to show him the way to Hijaz.</p><p>When the army approached Ta'if, the people of Thaqif went out to Abrahah. They wanted to pacify him, because they had heard about the fate of those who had resisted him previously. Also, they were afraid that he would demolish their temple consecrated in the name of their idol Al-Lat. Therefore, they did not resist him on the understanding that he would not touch the idol of Lat. He was compassionate to them, and they sent a guide with him by the name of Abu Righal. When they arrived in a place called Al-Maghmas, near Makkah, they settled there. This was the pasture where the camels of the Quraish grazed. Abrahah sent his troops on a foray to capture the camels and other grazing animals of the Makkans. They accomplished their mission. They also drove away about two hundred camels of ` Abdul-Muttalib, grandfather of the Holy Prophet Muhammad ﷺ and the leader of the Quraish. Abrahah then sent an emissary named Hanatah Al-Himyari to enter Makkah and bring to him the leader of the Quraish. He mandated him to convey to the leader of the Quraish his message that the king did not come to fight with the Makkans unless they stood in his way of destroying their Sacred Sanctuary. Arriving in the city, Hanatah was directed to ` Abdul-Muttalib Ibn Hashim, to whom he communicated Abrahah's message. According to Ibn Ishaq's narration, ` Abdul-Muttalib replied: "By Allah! We too have no desire to fight him, nor do we have the might to do so. This is the Sacred Sanctuary of Allah built by His friend Prophet Ibrahim (علیہ السلام) . If He wills to prevent Abrahah from pulling it down, He will protect it. And if He allows him to approach it, by Allah, we have no means to defend it." So Hanatah told him: "Come with me to Abrahah." So ` Abdul-Muttalib went with him.</p><p>When Abrahah saw him, he was highly impressed, because ` Abdul-Muttalib had the most handsome, charming and attractive personality. He descended from his throne and sat with the latter on a carpet on the ground. He then said to his interpreter to ask him: "What do you need?" ` Abdul-Muttalib replied to the interpreter: "I want the king to give back my two hundred camels which his soldiers have taken from me." Then Abrahah told his interpreter to relay to him: "When I first set my eyes on you, I admired you greatly and had great respect for you. But all that is now lost. You speak only of your two hundred camels while you fully well know that I have come to tear down your Ka'bah which is the embodiment of your religion and the religion of your forefathers. You did not even say a single word to persuade me to spare it." ` Abdul-Muttalib calmly responded: "I am the owner of my camels and am concerned about them. I am not the owner of Allah's House. The Master of the House knows how best to protect His House." Abrahah rudely rebuffed: "Your God cannot protect it from me." ` Abdul-Muttalib made a rejoinder: "Then do as you like or [ take your chance!] " According to other narratives, there were other chiefs of Quraish with ` Abdul-Muttalib at the time of this negotiation. They proposed to Abrahah that if he withdrew from the Sanctuary, the entire region of Tihamah would pay him a third of their agricultural produce annually as tribute. But he turned down the offer. He then gave back ` Abdul-Muttalib's camels to him. ` Abdul-Muttalib took his camels and went back home, ordering his people to leave Makkah and seek shelter at the top of the mountains. He feared that atrocities might be committed by the army against them. Then he went with a few figures of the Quraish to the Sacred Sanctuary. He held the metal ring of the door of Ka'bah and prayed Allah to give them victory over Abrahah and his army. While hanging on to the ring of the Ka'bah's door, he earnestly implored: "We have no strength to face the army of Abrahah. So, 0 my Lord! Defend Your Ka'bah." Having so prayed in all earnestness, ` Abdul-Muttalib led all the Makkans to the neighbouring mountains, because they were convinced that Allah's scourge would overtake Abrahah and his troops. This is the reason why they spoke to Abrahah about their camels, and not about the House of Allah.</p><p>When the next morning dawned, Abrahah prepared to enter the sacred city of Makkah. He prepared the elephant named Mahmud and mobilized his army, and they turned the elephant towards the Ka'bah. At that moment Nufail Ibn Habib, whom Abrahah had captured earlier, approached it and stood next to it, and taking it by its ear, he said: "Return safely where you came from, because you are, verily, in the Sacred City of Allah." Then he released the elephant's ear and it knelt and sat down forthwith. The elephant drivers exerted all efforts to persuade the elephant to enter the City, but their efforts were in vain. Then they tried striking it with large iron spears and putting iron arrowheads in its trunk. They beat it on its head with axes and used hooked staffs to pull it out of its resistance and make it stand, but it refused. So they turned it towards Yemen, and it rose and walked quickly. Then they turned it towards Syria, it walked fast. Then they turned it towards the east and it walked briskly. Then they turned it towards Makkah, it knelt and sat down again.</p><p>This was one aspect of the manifestation of the Divine power unfolding itself miraculously. On the other hand, some flocks of birds were seen coming from the sea. Each bird carried three pebbles of the size of gram seeds or lentils, one in each claw and two in its beak. According to Waqidi's narration, the birds looked unusual which were never seen before. They looked smaller than pigeons, and their claws were red in colour. They flew over Abrahah's army and pelted them with the pebbles. Each pebble was more devastating than the bullet of a revolver. When it fell on anything, it tore directly through the body and settled deep in the ground. Seeing this scourge, the elephants fled in panic, except one which was harmed and destroyed by the pebble. Not all of Abrahah's men were destroyed instantly. People escaped in different directions. They died excruciatingly on their way back. As Allah had willed that the most distressful scourge should be inflicted upon Abrahah, He did not allow him to die immediately. In fact, Allah afflicted him with a deadly disease. A kind of poison spread thoroughly through his entire body and caused every single part to decay - his limbs began to rot and separate from the rest of his body and he started losing one finger after another. His body was carried back in that state to Yemen. By the time they arrived back in San'a', the capital of Yemen, his body was broken down limb by limb until he eventually died. Two of Mahmud's (name of elephant) drivers remained in Makkah, but both of them became blind and paralyzed. Muhammad Ibn Ishaq reports that Sayyidah ` A'ishah ؓ narrates that she saw them blind and paralyzed. Her sister, Sayyidah Asma' ؓ says that she saw the two blind and paralyzed men begging. The 'People of the Elephants' is a momentous event in Arab history, which was witnessed by hundreds of Arabs. It is to this well-known historical incident that this Surah refers.</p><p>Lexical Analysis</p><p>Verse [ 105:1] أَلَمْ تَرَ‌ كَيْفَ فَعَلَ رَ‌بُّكَ بِأَصْحَابِ الْفِيلِ (Have you not seen how your Lord dealt with the people of the Elephant?) In the phrase alam tara [ have you not seen ], the second person pronoun refers to the Holy Prophet ﷺ . It is interesting to note that the event took place before the blessed birth of the Holy Prophet ﷺ . He could not have seen or witnessed it with his own eyes. However, the incident was so widely known as if the Prophet ﷺ had seen it with his own eyes, which is a sign of the certainty of its happening. Such a knowledge is described by the word ru'yat [ seeing ]. As reported earlier, Sayyidah ` A'ishah ؓ and her sister, Sayyidah Asma' ؓ both say that they had seen the two camel drivers had become blind and paralyzed and used to go around begging. In this way, the traces of this event were seen even after the birth of the Holy Prophet ﷺ .</p>

CommentaryThe subject-matter of the SurahThis Surah refers to the story of the People of the Elephants who came with an army of elephants for the purpose of destroying the House of Allah in (The Holy Ka'bah) in Makkah. But their plan backfired and the Divine scourge overtook them. Allah destroyed the army with a flock of ordinary birds. Thus their plans were foiled and thwarted.When did the event take place?This event took place in the very year in which the Holy Prophet ﷺ was born at Makkah, according to some traditions and the popular view among the historians. [ Ibn Kathir ]. The scholars of Hadith have taken this event as a special type of mujizah (miracle) of the Holy Prophet ﷺ ، but the term mujizah, in its real sense, refers to an abnormal event shown by Allah to prove the claim of a prophet to having been sent by Him. Therefore, a mujizah is shown after a prophet's Divine commission. However, sometimes it happens that a miraculous event takes place before a prophet's claim to prophet-hood. This, in the parlance of the scholars of Hadith, is called irhas which means 'prologue or introduction'. The word irahs means a 'foundation stone' [ Qamus ]. As the miraculous events taking place before the advent of prophets or before their claim to prophet-hood are meant to introduce and affirm that soon a particular prophet will be Divinely commissioned, they are referred to as irhas. Many miraculous incidents of this nature [ irhasat ] occurred before the birth and the advent of the Holy Prophet ﷺ ، and one of them was the incident of the 'People of the Elephants' who were miraculously prevented by the Heavenly scourge from destroying the House of Allah.Story of the People of the ElephantsIbn Kathir, the leading authority on Prophetic Tradition and history, recounts the story as follows: Yemen was under the control of the rulers of Himyar. They were idolaters. Their last king was Dhu Nuwas, an idolater himself, was the enemy of the righteous Christians of his time, who believed in and worshipped One Allah. He persecuted the believers, who were opposed to idol-worship, by burning them alive. Most scholars agree that he killed, in cold blood, by throwing about 20, 000 sincere and righteous Christians in his city into a large fire pit, burning them alive in an effort to get them to give up their sincere religion. This is the story of the 'People of Fire-Pit' referred to in [ 85:4-7]. Two men somehow managed to escape from him. They fled to Syria and took refuge with Caesar, who was himself a Christian and the emperor of Syria. They requested the emperor to avenge this cruel act of Dhu Nuwas. Caesar wrote to Najashi (Negus), the king of Abyssinia [ now Ethiopia ], who was closer to the home of the man. Najashi sent two governors with him: Arbat and Abrahah, along with a huge army.The army invaded Yemen and freed the whole country from the possession of Himyar. Dhu Nuwas tried to escape, but was drowned in the sea and died. Yemen thus became part of the Abyssinian dominion and Abrahah was appointed its viceroy. However, he and Arbat fought each other until Arbat was eventually killed and Abrahah emerged victorious. The latter was appointed the commander of the Abyssinian army in Yemen, and the governor of that region. Having captured Yemen, he built a superbly luxurious cathedral in his area. The purpose was to attract the people of Yemen to make pilgrimage to this cathedral instead of Ka'bah in Makkah. It was huge and tall so that a person standing at the bottom was not able to see the top. He decorated the structure with gold, silver and other precious gems. In short, he meant it to be an architectural masterpiece, second to none or unsurpassed in the world, to be revered by all and sundry and divert pilgrims from the Sacred Mosque in Makkah to his cathedral in Yemen. He did this after he had witnessed the love and enthusiasm of the Yemeni Arabs - which were the same as those felt all over the Arabia - for the Ka'bah, with the aim of making them forsake their attachment to the Mosque of Makkah and turn instead to his new luxurious cathedral. Thus he proclaimed throughout his kingdom that no one should ever visit the Ka'bah in Makkah, and that the pilgrimage should from now on take place to his so-called 'Ka'bah' in Yemen.Although the Arabs were idol-worshippers, the love and reverence for the religion of Prophet Ibrahim (علیہ السلام) and the Ka'bah had permeated their hearts. As a result, the ` Andan, Qahtan and Quraish tribes were enraged and infuriated by this proclamation. One night, someone entered the church and defecated in it. According to other narratives, a nomadic tribe halted near the church and started a fire for their own needs. The wind on that day was blowing violently and the cathedral caught on fire and sustained much loss. When Abrahah came to know about it, and learnt that a Quraishi had done this, he swore to march to the House of Makkah and destroy it stone by stone. Thus he prepared himself and set out with a huge and powerful army, so that none might prevent him from carrying out his mission. He asked for Najashi's permission. He permitted him and sent for him, particularly for this expedition, a special elephant whose name was Mahmud. It was unusually huge in size and powerful in strength the like of which had never been seen before. The king of Abyssinia sent in eight more elephants as reinforcements for the army. Their intention was to use this extraordinary elephant to demolish the Ka'bah. They planned to do this by fastening chains to the pillars of the Ka'bah and placing the other ends around the neck of the elephant. Then they would make the elephant pull on them in order to tear down the walls of the Ka'bah [ God forbid!] all at once. When the Arabs heard of Abrahah's expedition, they considered it their moral obligation to defend the Sacred House and thwart the evil plans of the conspirators. Thus, the Arabs raised a large army under the command of Dhu Nafr, a Yamenite Arab. He called the Arabs to go to war against Abrahah and fight in defense of the Sacred House, so that the enemy is unable to tear it down. The people responded to him readily and entered into battle with the enemy, but he defeated them. This was due to Allah's will that no humans should protect His House and His intent to expose the enemy to embarrassment and venerate the Sacred Sanctuary to the highest degree. Dhu Nafr was captured and taken prisoner.The army continued on its way until it came to the settlement of the Banu Khath'am tribe. Their leader, Nufail Ibn Habib, led his entire tribe against the army, but they too were defeated and Nufail was taken prisoner. Abrahah at first decided to kill him, but at second thought he forgave him and took him as his guide to show him the way to Hijaz.When the army approached Ta'if, the people of Thaqif went out to Abrahah. They wanted to pacify him, because they had heard about the fate of those who had resisted him previously. Also, they were afraid that he would demolish their temple consecrated in the name of their idol Al-Lat. Therefore, they did not resist him on the understanding that he would not touch the idol of Lat. He was compassionate to them, and they sent a guide with him by the name of Abu Righal. When they arrived in a place called Al-Maghmas, near Makkah, they settled there. This was the pasture where the camels of the Quraish grazed. Abrahah sent his troops on a foray to capture the camels and other grazing animals of the Makkans. They accomplished their mission. They also drove away about two hundred camels of ` Abdul-Muttalib, grandfather of the Holy Prophet Muhammad ﷺ and the leader of the Quraish. Abrahah then sent an emissary named Hanatah Al-Himyari to enter Makkah and bring to him the leader of the Quraish. He mandated him to convey to the leader of the Quraish his message that the king did not come to fight with the Makkans unless they stood in his way of destroying their Sacred Sanctuary. Arriving in the city, Hanatah was directed to ` Abdul-Muttalib Ibn Hashim, to whom he communicated Abrahah's message. According to Ibn Ishaq's narration, ` Abdul-Muttalib replied: "By Allah! We too have no desire to fight him, nor do we have the might to do so. This is the Sacred Sanctuary of Allah built by His friend Prophet Ibrahim (علیہ السلام) . If He wills to prevent Abrahah from pulling it down, He will protect it. And if He allows him to approach it, by Allah, we have no means to defend it." So Hanatah told him: "Come with me to Abrahah." So ` Abdul-Muttalib went with him.When Abrahah saw him, he was highly impressed, because ` Abdul-Muttalib had the most handsome, charming and attractive personality. He descended from his throne and sat with the latter on a carpet on the ground. He then said to his interpreter to ask him: "What do you need?" ` Abdul-Muttalib replied to the interpreter: "I want the king to give back my two hundred camels which his soldiers have taken from me." Then Abrahah told his interpreter to relay to him: "When I first set my eyes on you, I admired you greatly and had great respect for you. But all that is now lost. You speak only of your two hundred camels while you fully well know that I have come to tear down your Ka'bah which is the embodiment of your religion and the religion of your forefathers. You did not even say a single word to persuade me to spare it." ` Abdul-Muttalib calmly responded: "I am the owner of my camels and am concerned about them. I am not the owner of Allah's House. The Master of the House knows how best to protect His House." Abrahah rudely rebuffed: "Your God cannot protect it from me." ` Abdul-Muttalib made a rejoinder: "Then do as you like or [ take your chance!] " According to other narratives, there were other chiefs of Quraish with ` Abdul-Muttalib at the time of this negotiation. They proposed to Abrahah that if he withdrew from the Sanctuary, the entire region of Tihamah would pay him a third of their agricultural produce annually as tribute. But he turned down the offer. He then gave back ` Abdul-Muttalib's camels to him. ` Abdul-Muttalib took his camels and went back home, ordering his people to leave Makkah and seek shelter at the top of the mountains. He feared that atrocities might be committed by the army against them. Then he went with a few figures of the Quraish to the Sacred Sanctuary. He held the metal ring of the door of Ka'bah and prayed Allah to give them victory over Abrahah and his army. While hanging on to the ring of the Ka'bah's door, he earnestly implored: "We have no strength to face the army of Abrahah. So, 0 my Lord! Defend Your Ka'bah." Having so prayed in all earnestness, ` Abdul-Muttalib led all the Makkans to the neighbouring mountains, because they were convinced that Allah's scourge would overtake Abrahah and his troops. This is the reason why they spoke to Abrahah about their camels, and not about the House of Allah.When the next morning dawned, Abrahah prepared to enter the sacred city of Makkah. He prepared the elephant named Mahmud and mobilized his army, and they turned the elephant towards the Ka'bah. At that moment Nufail Ibn Habib, whom Abrahah had captured earlier, approached it and stood next to it, and taking it by its ear, he said: "Return safely where you came from, because you are, verily, in the Sacred City of Allah." Then he released the elephant's ear and it knelt and sat down forthwith. The elephant drivers exerted all efforts to persuade the elephant to enter the City, but their efforts were in vain. Then they tried striking it with large iron spears and putting iron arrowheads in its trunk. They beat it on its head with axes and used hooked staffs to pull it out of its resistance and make it stand, but it refused. So they turned it towards Yemen, and it rose and walked quickly. Then they turned it towards Syria, it walked fast. Then they turned it towards the east and it walked briskly. Then they turned it towards Makkah, it knelt and sat down again.This was one aspect of the manifestation of the Divine power unfolding itself miraculously. On the other hand, some flocks of birds were seen coming from the sea. Each bird carried three pebbles of the size of gram seeds or lentils, one in each claw and two in its beak. According to Waqidi's narration, the birds looked unusual which were never seen before. They looked smaller than pigeons, and their claws were red in colour. They flew over Abrahah's army and pelted them with the pebbles. Each pebble was more devastating than the bullet of a revolver. When it fell on anything, it tore directly through the body and settled deep in the ground. Seeing this scourge, the elephants fled in panic, except one which was harmed and destroyed by the pebble. Not all of Abrahah's men were destroyed instantly. People escaped in different directions. They died excruciatingly on their way back. As Allah had willed that the most distressful scourge should be inflicted upon Abrahah, He did not allow him to die immediately. In fact, Allah afflicted him with a deadly disease. A kind of poison spread thoroughly through his entire body and caused every single part to decay - his limbs began to rot and separate from the rest of his body and he started losing one finger after another. His body was carried back in that state to Yemen. By the time they arrived back in San'a', the capital of Yemen, his body was broken down limb by limb until he eventually died. Two of Mahmud's (name of elephant) drivers remained in Makkah, but both of them became blind and paralyzed. Muhammad Ibn Ishaq reports that Sayyidah ` A'ishah ؓ narrates that she saw them blind and paralyzed. Her sister, Sayyidah Asma' ؓ says that she saw the two blind and paralyzed men begging. The 'People of the Elephants' is a momentous event in Arab history, which was witnessed by hundreds of Arabs. It is to this well-known historical incident that this Surah refers.Lexical AnalysisVerse [ 105:1] أَلَمْ تَرَ‌ كَيْفَ فَعَلَ رَ‌بُّكَ بِأَصْحَابِ الْفِيلِ (Have you not seen how your Lord dealt with the people of the Elephant?) In the phrase alam tara [ have you not seen ], the second person pronoun refers to the Holy Prophet ﷺ . It is interesting to note that the event took place before the blessed birth of the Holy Prophet ﷺ . He could not have seen or witnessed it with his own eyes. However, the incident was so widely known as if the Prophet ﷺ had seen it with his own eyes, which is a sign of the certainty of its happening. Such a knowledge is described by the word ru'yat [ seeing ]. As reported earlier, Sayyidah ` A'ishah ؓ and her sister, Sayyidah Asma' ؓ both say that they had seen the two camel drivers had become blind and paralyzed and used to go around begging. In this way, the traces of this event were seen even after the birth of the Holy Prophet ﷺ .

أَلَمْ يَجْعَلْ كَيْدَهُمْ فِى تَضْلِيلٍ

وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ

<p>Verse [ 105:3] طَيْرً‌ا أَبَابِيلَ (... birds in flocks.) The word ababil is plural and is said to have no singular. It means birds in flocks, or swarms of birds. It is not the name of a particular bird. In Urdu usually ababil refers to 'swallows', they are not implied in the verse as indicated in the above narration. These birds were somewhat smaller in size than pigeon and they were birds that were never seen before. [ Said Ibn Jubair, as quoted by Qurtubi ].</p>

Verse [ 105:3] طَيْرً‌ا أَبَابِيلَ (... birds in flocks.) The word ababil is plural and is said to have no singular. It means birds in flocks, or swarms of birds. It is not the name of a particular bird. In Urdu usually ababil refers to 'swallows', they are not implied in the verse as indicated in the above narration. These birds were somewhat smaller in size than pigeon and they were birds that were never seen before. [ Said Ibn Jubair, as quoted by Qurtubi ].

تَرْمِيهِم بِحِجَارَةٍ مِّن سِجِّيلٍ

<p>Verse [ 105:4] بِحِجَارَ‌ةٍ مِّن سِجِّيلٍ (...stones of baked clay.) The word sijjil is a compound Persian word, Arabiciszed, made up of two Persian words: sang [ stone ] and gil [ clay ]. They refer to ordinary or common clay rolled into little balls and then baked to harden. These pebbles are not heavy or hard like rocks chipped off mountains. They in themselves did not have any devastating power, but it was Allah who created in these stones the high capability of explosion and blowing-up even more than the bullets of a revolver.</p>

Verse [ 105:4] بِحِجَارَ‌ةٍ مِّن سِجِّيلٍ (...stones of baked clay.) The word sijjil is a compound Persian word, Arabiciszed, made up of two Persian words: sang [ stone ] and gil [ clay ]. They refer to ordinary or common clay rolled into little balls and then baked to harden. These pebbles are not heavy or hard like rocks chipped off mountains. They in themselves did not have any devastating power, but it was Allah who created in these stones the high capability of explosion and blowing-up even more than the bullets of a revolver.

فَجَعَلَهُمْ كَعَصْفٍ مَّأْكُولٍۭ

<p>Verse [ 105:5] فَجَعَلَهُمْ كَعَصْفٍ مَّأْكُولٍ (And thus He turned them into an eaten-up chaff.) The word ` asf means 'chaff, straw, husk or bran'. Usually the ` asf is scattered and when it is eaten or devoured by animals, it does not remain in the same state. This is what happened to Abrahah and his army.</p><p>Conclusion</p><p>The miraculous event of the 'People of the Elephant' enhanced in the hearts of the entire Arabian society the love, respect and honor of the Quraish. When Arabia witnessed that Allah has, on their behalf, miraculously destroyed their enemy, they were convinced that the Quraish are men of God, and custodians of the Sacred House of Allah [ Qurtubi ]. That is why they were respected and protected wherever they went; although other caravans in Arabia had to fear attacks from highway robbers, the Quraish travelled untouched and enjoyed high social status. As a result, they could freely and safely carry out their commercial activities in the neighboring states, and enjoy economic prosperity. The Surah that follows refers to these journeys and invites the Quraish to be thankful to Allah and worship Him alone for providing them with all of their needs.</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah Al-Fil</p><p>Ends here</p>

Verse [ 105:5] فَجَعَلَهُمْ كَعَصْفٍ مَّأْكُولٍ (And thus He turned them into an eaten-up chaff.) The word ` asf means 'chaff, straw, husk or bran'. Usually the ` asf is scattered and when it is eaten or devoured by animals, it does not remain in the same state. This is what happened to Abrahah and his army.ConclusionThe miraculous event of the 'People of the Elephant' enhanced in the hearts of the entire Arabian society the love, respect and honor of the Quraish. When Arabia witnessed that Allah has, on their behalf, miraculously destroyed their enemy, they were convinced that the Quraish are men of God, and custodians of the Sacred House of Allah [ Qurtubi ]. That is why they were respected and protected wherever they went; although other caravans in Arabia had to fear attacks from highway robbers, the Quraish travelled untouched and enjoyed high social status. As a result, they could freely and safely carry out their commercial activities in the neighboring states, and enjoy economic prosperity. The Surah that follows refers to these journeys and invites the Quraish to be thankful to Allah and worship Him alone for providing them with all of their needs.Al-hamdulillahThe Commentary onSurah Al-FilEnds here

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ لِإِيلَٰفِ قُرَيْشٍ

<p>Commentary</p><p>The Subject-matter of Surah Al-Fil and Surah Al-Quraish</p><p>All commentators concur that the subject-matter of the two Surahs is so closely related that in some of the copies of the Qur'an they had been written as a single Surah without the insertion of bismillah between them. But when Sayyidna ` Uthman ؓ compiled a standard copy of the Holy Qur'an with the consensus of all the companions of the Holy Prophet ﷺ ، he separated these two Surahs and inserted bismillah between them, and the two Surahs.</p><p>Lexical Analysis</p><p>لِإِيلَافِ قُرَ‌يْشٍ (Because of the familiarity of the Quraish 106:1). The particle li is a preposition. According to the rules of Arabic grammar, it should be linked with another sentence. What is that sentence here? In answer to this question, different possibilities are highlighted by the exegetes. Keeping in view the close relation of the present Surah with the previous one, some of them have held that the following sentence should be taken as understood here: اِنَّا اھلکنا اصحاب الفیل "We [ Allah ] destroyed the 'people of the elephant' so that the Quraish, who were familiar with two commercial trips during winter and summer, may not have any obstacle in their trips, and by this trading activity they might develop a certain prestige for them and respect them." A second school of interpreters has taken the following sentence as understood: اَعجبوا (One should wonder on the Quraish undertaking winter and summer journeys freely and safely.) A third school of interpreters says that this is the lam of ta'lil and it is syntactically related to the sentence that follows it فَلْيَعْبُدُوا رَ‌بَّ هَـٰذَا الْبَيْتِ (they must worship the Lord of this House.) The Surah draws attention to the fact that the Quraish used to make two trade journeys - one in winter to Yemen and another in summer to Syria. These trade-journeys made them wealthy and affluent. This was possible because Allah annihilated their enemies, the people of the elephant, in an exemplary way and created in the hearts of the people an awe and reverence for them. People held them in high esteem, respect and honor in all the territories where they went.</p><p>Superiority of Quraish</p><p>This Surah indicates that Quraish, of all the tribes of Arabia, was most acceptable in the sight of Allah. The Prophet ﷺ is reported to have said: "Verily, Allah selected Kinanah from the offspring of Prophet Ismail (علیہ السلام) and selected Quraish from the progeny of Kinanah. From the Quraish, Allah selected Banu Hashim and from Banu Hashim He selected me." [ Baghawi on the authority of Wathilah Ibn Asqa']. Another Tradition reports that the Messenger of Allah ﷺ said: "People will follow Quraish in matters of good as well as in matters of evil." [ Muslim on the authority of jabir, as quoted by Mazhari ]. The reason for the selection of the tribes mentioned in the first Tradition is presumably on account of their special abilities, innate capacities and natural endowments. Even in the days of paganism and ignorance, when people practiced kufr and shirk, their morals and inborn abilities were of a very high standard. They had the perfect capacity to accept the truth. This is the reason why most of the blessed Companions and Friends of Allah were Quraishites. [ Mazhari ]</p>

CommentaryThe Subject-matter of Surah Al-Fil and Surah Al-QuraishAll commentators concur that the subject-matter of the two Surahs is so closely related that in some of the copies of the Qur'an they had been written as a single Surah without the insertion of bismillah between them. But when Sayyidna ` Uthman ؓ compiled a standard copy of the Holy Qur'an with the consensus of all the companions of the Holy Prophet ﷺ ، he separated these two Surahs and inserted bismillah between them, and the two Surahs.Lexical Analysisلِإِيلَافِ قُرَ‌يْشٍ (Because of the familiarity of the Quraish 106:1). The particle li is a preposition. According to the rules of Arabic grammar, it should be linked with another sentence. What is that sentence here? In answer to this question, different possibilities are highlighted by the exegetes. Keeping in view the close relation of the present Surah with the previous one, some of them have held that the following sentence should be taken as understood here: اِنَّا اھلکنا اصحاب الفیل "We [ Allah ] destroyed the 'people of the elephant' so that the Quraish, who were familiar with two commercial trips during winter and summer, may not have any obstacle in their trips, and by this trading activity they might develop a certain prestige for them and respect them." A second school of interpreters has taken the following sentence as understood: اَعجبوا (One should wonder on the Quraish undertaking winter and summer journeys freely and safely.) A third school of interpreters says that this is the lam of ta'lil and it is syntactically related to the sentence that follows it فَلْيَعْبُدُوا رَ‌بَّ هَـٰذَا الْبَيْتِ (they must worship the Lord of this House.) The Surah draws attention to the fact that the Quraish used to make two trade journeys - one in winter to Yemen and another in summer to Syria. These trade-journeys made them wealthy and affluent. This was possible because Allah annihilated their enemies, the people of the elephant, in an exemplary way and created in the hearts of the people an awe and reverence for them. People held them in high esteem, respect and honor in all the territories where they went.Superiority of QuraishThis Surah indicates that Quraish, of all the tribes of Arabia, was most acceptable in the sight of Allah. The Prophet ﷺ is reported to have said: "Verily, Allah selected Kinanah from the offspring of Prophet Ismail (علیہ السلام) and selected Quraish from the progeny of Kinanah. From the Quraish, Allah selected Banu Hashim and from Banu Hashim He selected me." [ Baghawi on the authority of Wathilah Ibn Asqa']. Another Tradition reports that the Messenger of Allah ﷺ said: "People will follow Quraish in matters of good as well as in matters of evil." [ Muslim on the authority of jabir, as quoted by Mazhari ]. The reason for the selection of the tribes mentioned in the first Tradition is presumably on account of their special abilities, innate capacities and natural endowments. Even in the days of paganism and ignorance, when people practiced kufr and shirk, their morals and inborn abilities were of a very high standard. They had the perfect capacity to accept the truth. This is the reason why most of the blessed Companions and Friends of Allah were Quraishites. [ Mazhari ]

إِۦلَٰفِهِمْ رِحْلَةَ ٱلشِّتَآءِ وَٱلصَّيْفِ

<p>Verse [ 106:2] رِ‌حْلَةَ الشِّتَاءِ وَالصَّيْفِ (...their familiarity with the trips of winter and summer.) It is a known fact that Makkah is situated in an utterly bleak and arid valley where no agricultural produce grows, nor are there any orchards where the people of Makkah could reap any kind of fruits. Therefore, the founder of the House of Allah, Sayyidna Ibrahim Khalil ullah (علیہ السلام) prayed to Allah at the time of founding the city, thus: [ 2:126] رَ‌بِّ اجْعَلْ هَـٰذَا بَلَدًا آمِنًا وَارْ‌زُقْ أَهْلَهُ مِنَ الثَّمَرَ‌اتِ (My Lord, make this a city of peace, and provide its people with fruits) and this fact is mentioned in [ 28:57], thus: يُجْبَىٰ إِلَيْهِ ثَمَرَ‌اتُ كُلِّ شَيْءٍ (to which the fruits of everything are drawn) ". The Quraish thus needed to make these commercial trips out of Makkah into the neighboring territories to bring the necessities of life to their city. Sayyidna Ibn ` Abbas ؓ reports that the people of Makkah were in a state of abject poverty and Hashim, the great grandfather of the Prophet ﷺ ، exhorted the Quraish to undertake the trading caravans to the neighboring territories. As Syria was a cold region, they went there in summer; and Yemen had a warm climate, so they went there in winter to carry out their commercial activities. They, after their commercial ventures that brought to them great profits and gains, would return to their city safely due to the respect that the people had for them, because they were the keepers and custodians of Allah's sanctuary. Therefore, whoever knew them would honor them. Even those who came to them and traveled with them, would be safe because of them. Hashim was the leader of the Quraish and maintained the economic principle to distribute among the rich and the poor members of the Quraish the gains and the profits made in their business. As a result, even the poor people lived like the wealthy people. Furthermore, an additional Divine favor was granted to them: Allah spared them the trouble of making these annual trips, in that the areas adjacent to Makkah such as Yemen, Tabalah and Harsh were made fertile, fecund and productive where corns, food grains and other agricultural produce grew abundantly - even more than their need. As a result, they had to carry these agricultural produce to Jeddah where they sold them. Thus most of the necessities were available in Jeddah. The people of Makkah, instead of undertaking the two long journeys, went to Jeddah, merely two stations away, to bring their necessities of life. In the current verse, Allah mentions His favor upon them.</p>

Verse [ 106:2] رِ‌حْلَةَ الشِّتَاءِ وَالصَّيْفِ (...their familiarity with the trips of winter and summer.) It is a known fact that Makkah is situated in an utterly bleak and arid valley where no agricultural produce grows, nor are there any orchards where the people of Makkah could reap any kind of fruits. Therefore, the founder of the House of Allah, Sayyidna Ibrahim Khalil ullah (علیہ السلام) prayed to Allah at the time of founding the city, thus: [ 2:126] رَ‌بِّ اجْعَلْ هَـٰذَا بَلَدًا آمِنًا وَارْ‌زُقْ أَهْلَهُ مِنَ الثَّمَرَ‌اتِ (My Lord, make this a city of peace, and provide its people with fruits) and this fact is mentioned in [ 28:57], thus: يُجْبَىٰ إِلَيْهِ ثَمَرَ‌اتُ كُلِّ شَيْءٍ (to which the fruits of everything are drawn) ". The Quraish thus needed to make these commercial trips out of Makkah into the neighboring territories to bring the necessities of life to their city. Sayyidna Ibn ` Abbas ؓ reports that the people of Makkah were in a state of abject poverty and Hashim, the great grandfather of the Prophet ﷺ ، exhorted the Quraish to undertake the trading caravans to the neighboring territories. As Syria was a cold region, they went there in summer; and Yemen had a warm climate, so they went there in winter to carry out their commercial activities. They, after their commercial ventures that brought to them great profits and gains, would return to their city safely due to the respect that the people had for them, because they were the keepers and custodians of Allah's sanctuary. Therefore, whoever knew them would honor them. Even those who came to them and traveled with them, would be safe because of them. Hashim was the leader of the Quraish and maintained the economic principle to distribute among the rich and the poor members of the Quraish the gains and the profits made in their business. As a result, even the poor people lived like the wealthy people. Furthermore, an additional Divine favor was granted to them: Allah spared them the trouble of making these annual trips, in that the areas adjacent to Makkah such as Yemen, Tabalah and Harsh were made fertile, fecund and productive where corns, food grains and other agricultural produce grew abundantly - even more than their need. As a result, they had to carry these agricultural produce to Jeddah where they sold them. Thus most of the necessities were available in Jeddah. The people of Makkah, instead of undertaking the two long journeys, went to Jeddah, merely two stations away, to bring their necessities of life. In the current verse, Allah mentions His favor upon them.

فَلْيَعْبُدُوا۟ رَبَّ هَٰذَا ٱلْبَيْتِ

<p>Verse [ 106:3] فَلْيَعْبُدُوا رَ‌بَّ هَـٰذَا الْبَيْتِ (they must worship the Lord of this House.) Having mentioned the Divine favors, the Quraish are especially enjoined to express their gratitude to 'the Lord of this House'. Here, out of many attributes of Allah, 'the Lord of this House' is singled out, because it was this House that became the source and fountain of all blessings for them.</p>

Verse [ 106:3] فَلْيَعْبُدُوا رَ‌بَّ هَـٰذَا الْبَيْتِ (they must worship the Lord of this House.) Having mentioned the Divine favors, the Quraish are especially enjoined to express their gratitude to 'the Lord of this House'. Here, out of many attributes of Allah, 'the Lord of this House' is singled out, because it was this House that became the source and fountain of all blessings for them.

ٱلَّذِىٓ أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خَوْفٍۭ

<p>Verse [ 106:4] الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ (Who gave them food against hunger, and gave them security against fear.) The verse comprehensively captures all that was needed for the Quraish to live happily and peacefully in the world. The first phrase أَطْعَمَهُم مِّن جُوعٍ (Who gave them food against hunger) implies that they were provided all year round with every kind of fruit and food. The security referred to in the second phrase آمَنَهُم مِّنْ خَوْفٍ (and gave them security against fear) includes security from enemies and robbers (who, out of their respect to them as guardians of Ka'bah, spared them from their attacks), and it also includes security from the punishment in the Hereafter (for those who fulfilled the necessary conditions of faith).</p><p>Special Note</p><p>Ibn Kathir says that whoever worships Allah according to the command given in this verse, Allah will give him safety, not only in this world, but also security from punishment in the Hereafter. And whoever deviates from this command, He will deprive him of both types of safety and security as exemplified in the following verse [ 16:112]:</p><p>ضَرَ‌بَ اللَّـهُ مَثَلًا قَرْ‌يَةً كَانَتْ آمِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِ‌زْقُهَا رَ‌غَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَ‌تْ بِأَنْعُمِ اللَّـهِ فَأَذَاقَهَا اللَّـهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ ﴿112﴾</p><p>(And Allah has given an example that there was a town, secure and satisfied, with its sustenance coming in plenty from every place. Then, it turned ungrateful to the bounties of Allah; so, Allah made it taste hunger and terror [ cast over it ] like a garment in return of what its people used to do. [ 16:112]</p><p>A Great Benefit</p><p>Abul Hasan Qazwini has stated that anyone who fears his enemy or an affliction, should recite Surah Al-Quraish. It will give him security from fear and calamity. This is cited by Imam Jazri and he says that this Surah has been tried and tested successfully for this purpose. Qadi Thana'ullah Panipati (رح) cites this in his Tafsir Mazhari and says that his Shaikh Mirza Mazhar Jan-i-Janan instructed him to recite this Surah at the time of fear and danger, and said its recitation has been tested and tried to avert all kinds of calamities and afflictions. Qadi Thana'ullah says that he has experienced it several times.</p><p>Al-Hamdulillah</p><p>The Commentary on</p><p>Surah Al-Quraish</p><p>Ends here</p>

Verse [ 106:4] الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ (Who gave them food against hunger, and gave them security against fear.) The verse comprehensively captures all that was needed for the Quraish to live happily and peacefully in the world. The first phrase أَطْعَمَهُم مِّن جُوعٍ (Who gave them food against hunger) implies that they were provided all year round with every kind of fruit and food. The security referred to in the second phrase آمَنَهُم مِّنْ خَوْفٍ (and gave them security against fear) includes security from enemies and robbers (who, out of their respect to them as guardians of Ka'bah, spared them from their attacks), and it also includes security from the punishment in the Hereafter (for those who fulfilled the necessary conditions of faith).Special NoteIbn Kathir says that whoever worships Allah according to the command given in this verse, Allah will give him safety, not only in this world, but also security from punishment in the Hereafter. And whoever deviates from this command, He will deprive him of both types of safety and security as exemplified in the following verse [ 16:112]:ضَرَ‌بَ اللَّـهُ مَثَلًا قَرْ‌يَةً كَانَتْ آمِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِ‌زْقُهَا رَ‌غَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَ‌تْ بِأَنْعُمِ اللَّـهِ فَأَذَاقَهَا اللَّـهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ ﴿112﴾(And Allah has given an example that there was a town, secure and satisfied, with its sustenance coming in plenty from every place. Then, it turned ungrateful to the bounties of Allah; so, Allah made it taste hunger and terror [ cast over it ] like a garment in return of what its people used to do. [ 16:112]A Great BenefitAbul Hasan Qazwini has stated that anyone who fears his enemy or an affliction, should recite Surah Al-Quraish. It will give him security from fear and calamity. This is cited by Imam Jazri and he says that this Surah has been tried and tested successfully for this purpose. Qadi Thana'ullah Panipati (رح) cites this in his Tafsir Mazhari and says that his Shaikh Mirza Mazhar Jan-i-Janan instructed him to recite this Surah at the time of fear and danger, and said its recitation has been tested and tried to avert all kinds of calamities and afflictions. Qadi Thana'ullah says that he has experienced it several times.Al-HamdulillahThe Commentary onSurah Al-QuraishEnds here

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ أَرَءَيْتَ ٱلَّذِى يُكَذِّبُ بِٱلدِّينِ

<p>The love of the world causes nations to lose faith and consign Allah to oblivion</p><p>This Surah denounces some of the evil actions of the pagans and the hypocrites, and it holds out a threat of destruction to those who commit them. If these evil actions are committed by believers, who do not reject the true faith, they are still heinous and gravely sinful, but the threat of chastisement made in this surah does not apply to them. Therefore, verse [ 107:1] أَرَ‌أَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ (Have you not seen him who denies the Requital?), as a preamble, makes plain that the person who performs these evil deeds is one who cries lies to the Doom, and thus the warning of punishment mentioned in this Surah is for those who deny the religion and the Day of Judgment. The verse contains a subtle indication that the moral sins condemned in this Surah are far too inconceivable from a believer; only a non-believer or hypocrite would commit them. The morally bad and sinful deeds mentioned here are: [ 1] oppressing and insulting the orphan, and being unkind to them; [ 2] despite the means, failing to feed the poor or failing to urge others to feed them; [ 3] praying [ in public only, not in private ] only to show the people; and [ 4] failing to pay the Zakah [ obligatory alms ]. These actions are intrinsically bad and gravely sinful, but their commission in the wake of kufr [ disbelief ] and takdhib [ rejection ] are even more aggravating, because they attract eternal perdition, which in this Surah is described as wail [ heavy affliction or calamity or disaster or destruction ].</p><p>Verses [ 107:4-6] فَوَيْلٌ لِّلْمُصَلِّينَ ﴿4﴾ الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ ﴿5﴾ الَّذِينَ هُمْ يُرَ‌اءُونَ (So woe to those performers of salah who are neglectful of their salah, who [ do good only to ] show off.) These verses describe the characteristics of the hypocrites who used to perform the prayers only to make a display of them to the people and prove that their claim of being sincere Muslims is true. As they do not believe in the obligatory nature of the prayers, they are not regular at them, and they do not observe the prescribed times, but offer them carelessly at the eleventh hour or completely out of time. They perform them only when they must to make a display of them, otherwise they have no place in their lives. The preposition 'an (translated above as 'of) in the prepositional phrase عَن صَلَاتِھِم "[ neglectful ] of their salah" is significant. It indicates that they [ the hypocrites ] are neglectful of the very concept of salah. This does not refer to the unintentional errors, slips and mistakes that Muslims make in their prayers. The Holy Prophet ﷺ also made this type of unintentional mistakes in his prayers. The warning of Hell by the expression of wail does not apply to such mistakes. If that was the case, the prepositional phrase would have been fi salatihim [ in their prayers ] instead of ['an salatihim [ neglectful of their prayers ].</p><p>Verse [ 107:7] وَيَمْنَعُونَ الْمَاعُونَ (And refuse [ to give even ] small gifts.) The word min literally means any small or petty thing' and idiomatically it refers to 'small household articles of common use such as axe, hoe, cooking pot which at the time of need neighbors borrow from one another'.</p><p>Anyone who is unwilling to lend such small items is morally a very miserly and mean person. However, in the current verse the word ma’ un is taken in the sense of Zakah [ obligatory alms ] because it is a little amount out of much wealth - only 2-½% out of the entire wealth. Majority of the commentators - like Sayyidna ` Ali, Ibn ` Umar, Hasan Basri, Qatadah, Dahhak ؓ and others - hold the view that ma` un implies Zakah. [ Mazhari ]. The threat of wail (torment of Hell) can only be for failure to fulfill one's legal obligation. Giving small items to help out one's fellow human beings is a humanitarian and philanthropic gesture that carries much reward in the Hereafter, but it is not an obligation at all, the violation of which could lead to eternal perdition. Traditions reporting that ma’ un refers to pots and pans, and other household items of daily use are to show that if a person is reluctant to part with such small items, how will he have the heart to part with 2-½% of his wealth? The Traditions purport to say that these people are so narrow-minded that they are not willing to make the least bit of selfless sacrifice for the welfare and wellbeing of others. They are morally mean, low and miserly in the extreme. Therefore, they do not pay their legal alms. Thus the threat of punishment in Hell-fire is not on account of failure to do one's neighborly acts of kindness, but for failure to pay the legal alms and perhaps for their extreme niggardliness.</p><p>Al-Hamdulillah</p><p>The Commentary on</p><p>Surah Al-Ma’ un</p><p>Ends here</p>

The love of the world causes nations to lose faith and consign Allah to oblivionThis Surah denounces some of the evil actions of the pagans and the hypocrites, and it holds out a threat of destruction to those who commit them. If these evil actions are committed by believers, who do not reject the true faith, they are still heinous and gravely sinful, but the threat of chastisement made in this surah does not apply to them. Therefore, verse [ 107:1] أَرَ‌أَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ (Have you not seen him who denies the Requital?), as a preamble, makes plain that the person who performs these evil deeds is one who cries lies to the Doom, and thus the warning of punishment mentioned in this Surah is for those who deny the religion and the Day of Judgment. The verse contains a subtle indication that the moral sins condemned in this Surah are far too inconceivable from a believer; only a non-believer or hypocrite would commit them. The morally bad and sinful deeds mentioned here are: [ 1] oppressing and insulting the orphan, and being unkind to them; [ 2] despite the means, failing to feed the poor or failing to urge others to feed them; [ 3] praying [ in public only, not in private ] only to show the people; and [ 4] failing to pay the Zakah [ obligatory alms ]. These actions are intrinsically bad and gravely sinful, but their commission in the wake of kufr [ disbelief ] and takdhib [ rejection ] are even more aggravating, because they attract eternal perdition, which in this Surah is described as wail [ heavy affliction or calamity or disaster or destruction ].Verses [ 107:4-6] فَوَيْلٌ لِّلْمُصَلِّينَ ﴿4﴾ الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ ﴿5﴾ الَّذِينَ هُمْ يُرَ‌اءُونَ (So woe to those performers of salah who are neglectful of their salah, who [ do good only to ] show off.) These verses describe the characteristics of the hypocrites who used to perform the prayers only to make a display of them to the people and prove that their claim of being sincere Muslims is true. As they do not believe in the obligatory nature of the prayers, they are not regular at them, and they do not observe the prescribed times, but offer them carelessly at the eleventh hour or completely out of time. They perform them only when they must to make a display of them, otherwise they have no place in their lives. The preposition 'an (translated above as 'of) in the prepositional phrase عَن صَلَاتِھِم "[ neglectful ] of their salah" is significant. It indicates that they [ the hypocrites ] are neglectful of the very concept of salah. This does not refer to the unintentional errors, slips and mistakes that Muslims make in their prayers. The Holy Prophet ﷺ also made this type of unintentional mistakes in his prayers. The warning of Hell by the expression of wail does not apply to such mistakes. If that was the case, the prepositional phrase would have been fi salatihim [ in their prayers ] instead of ['an salatihim [ neglectful of their prayers ].Verse [ 107:7] وَيَمْنَعُونَ الْمَاعُونَ (And refuse [ to give even ] small gifts.) The word min literally means any small or petty thing' and idiomatically it refers to 'small household articles of common use such as axe, hoe, cooking pot which at the time of need neighbors borrow from one another'.Anyone who is unwilling to lend such small items is morally a very miserly and mean person. However, in the current verse the word ma’ un is taken in the sense of Zakah [ obligatory alms ] because it is a little amount out of much wealth - only 2-½% out of the entire wealth. Majority of the commentators - like Sayyidna ` Ali, Ibn ` Umar, Hasan Basri, Qatadah, Dahhak ؓ and others - hold the view that ma` un implies Zakah. [ Mazhari ]. The threat of wail (torment of Hell) can only be for failure to fulfill one's legal obligation. Giving small items to help out one's fellow human beings is a humanitarian and philanthropic gesture that carries much reward in the Hereafter, but it is not an obligation at all, the violation of which could lead to eternal perdition. Traditions reporting that ma’ un refers to pots and pans, and other household items of daily use are to show that if a person is reluctant to part with such small items, how will he have the heart to part with 2-½% of his wealth? The Traditions purport to say that these people are so narrow-minded that they are not willing to make the least bit of selfless sacrifice for the welfare and wellbeing of others. They are morally mean, low and miserly in the extreme. Therefore, they do not pay their legal alms. Thus the threat of punishment in Hell-fire is not on account of failure to do one's neighborly acts of kindness, but for failure to pay the legal alms and perhaps for their extreme niggardliness.Al-HamdulillahThe Commentary onSurah Al-Ma’ unEnds here

فَذَٰلِكَ ٱلَّذِى يَدُعُّ ٱلْيَتِيمَ

وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ

فَوَيْلٌ لِّلْمُصَلِّينَ