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Indeed he saw some of the greatest signs of His Lord.

Indeed he saw the supreme signs of his Lord.

Indeed, he saw one of the greatest signs of his Lord.

truly did he see some of the most profound of his Sustainer’s symbols.

Assuredly he beheld of the sign of his Lord, the greatest.

Indeed he (Muhammad SAW) did see, of the Greatest Signs, of his Lord (Allah).

He saw some of the Great Signs of his Lord.

and he certainly saw some of the greatest Signs of His Lord.

Indeed he saw of the greatest Ssgns of his Lord.

Verily he saw one of the greater revelations of his Lord.

Certainly he saw some of the greatest signs of his Lord.

for indeed he saw one of the greatest signs of his Lord.

He certainly saw of the greatest signs of his Lord.

He certainly saw the greatest (signs) of the existence of his Lord.

Certainly he saw of the greatest signs of his Lord.

Laqad ra<u>a</u> min <u>a</u>y<u>a</u>ti rabbihi alkubr<u>a</u>

He saw some of the greatest signs of his Lord.

For truly did he see, of the Signs of his Lord, the Greatest!

53

لَقَدْ رَأَىٰ مِنْ ءَايَٰتِ رَبِّهِ ٱلْكُبْرَىٰٓ

Muhammad (peace be upon him) saw on the night he was raised great signs of his Lord which show His power. He saw Paradise, hell and other things.

Muhammad (peace be upon him) saw on the night he was raised great signs of his Lord which show His power. He saw Paradise, hell and other things.

<p>وَلَقَدْ رَ‌آهُ نَزْلَةً أُخْرَ‌ىٰ 'And indeed he saw him another time' is explicit on the point. This verse too has two possible interpretations: [ 1] he saw Jibra'il (علیہ السلام) ; and [ 2] he saw Allah. That he saw Jibra'il (علیہ السلام) is perfectly obvious to any scholar. But there may be a hint to the fact that he saw Allah also, because seeing requires proximity and closeness to Allah, and the verse 14 عِندَ سِدْرَ‌ةِ الْمُنتَهَىٰ 'by sidrat-ul-muntaha (the lote-tree in the upper realm) indicates this closeness, meaning when the Holy Prophet ﷺ was near sidrat-ul-muntaha and had reached a high stage of nearness to Allah, he saw Him. The Tradition cited below supports the notion of the Vision of Allah:</p><p>وَاَتَیتُ سِدرَۃَ المُنتَھٰی فَغَشِیَتنِی ضَبابَۃ خَرَتُ لَھَا سَاجِداً وَھٰذِہِ الضّبابۃُ ھِیَ الظُّلَلُ مِنَ الغَمَامِ الَّتِی یَاتِی فِیھَا اللہُ وَیَتَجَلّٰی۔</p><p>'When I reached sidrat-ul-muntaha, I was overshadowed by something like the cloud and I fell prostrate for it. On the Day of Resurrection, there will be something like clouds overshadowing in which His Majestic Descent will manifest.'</p><p>Likewise, verse [ 53:17] مَا زَاغَ الْبَصَرُ‌ وَمَا طَغَىٰ (The eye neither went wrong, nor did exceed the limit.) includes both possibilities - vision of Jibra'il I and Vision of Allah - and it further proves that the this vision took place in the state of wakefulness with his physical eyes [ that is, it was not a dream experience ].</p><p>In sum, verses that relate to the Night of Mi` raj and contain words pertaining to 'seeing' carry the equal possibility of seeing Jibra'il (علیہ السلام) and seeing Allah Ta’ ala Himself. Other scholars too have interpreted them as the Vision of Allah. The Qur'anic words have possibility to be interpreted in that way.</p><p>The Question of the Beatific Vision of the Creator</p><p>All Companions, their immediate followers and overwhelming majority of the Ummah concur that the inmates of Paradise and the believers in general will see Allah. Authentic Traditions bear ample testimony to this fact and verity. They indicate that the Vision and Witnessing of Allah is not impossible. However, human sight cannot bear to see Him in this mundane world, because the capacity of the eyes is not powerful enough. Thus nobody can see Allah in this world. Regarding the Hereafter, the Qur'an says:</p><p>فَكَشَفْنَا عَنكَ غِطَاءَكَ فَبَصَرُ‌كَ الْيَوْمَ حَدِيدٌ</p><p>"You were heedless of this. Now We have removed your veil from you; so your sight today is sharp." [ 50:22]</p><p>Venerable Imam Malik (رح) says that it is not possible for any human being to see Allah in this world, because his sight is perishable, and Allah is Eternal. In the Hereafter, man will be given non-perishable sight, as a result nothing will prevent it from the seeing Allah. Venerable Qadi ` Iyad says something similarly. A narration recorded in Muslim in the following words makes the point explicit:</p><p>وَاعلَمُوا اَنَّکُم لَن تَرَوا رَبَّکُم حَتّٰی تَمُوتُوا</p><p>"And know that you shall never see your Lord, until you die" (Fath-ul-Bari: vol 8/p. 493)</p><p>This indicates the possibility that if the Holy Prophet ﷺ is equipped with extraordinarily powerful faculty of sight, he should be able to see Allah in this world too on a special occasion. But on the Night of Ascension he was called in the most distinguishable manner from this world to see and witness the heavens, Paradise and Hell, and other great Signs of Allah and manifestation of His power. On this occasion, the Vision of Allah is an exception to the general rule, because he is out of the mundane world. The possibility of the Vision of Allah has thus been confirmed and verified.</p><p>So far we have proved that the possibility does exist, but the question is whether it really occurred. In this matter, the Traditions vary, and the Qur'anic verses are interpretable in two possible ways. Therefore, this question was always debatable among the Companions, their followers and leading authorities on religion. Ibn-Kathir says that under the interpretation of these verses Sayyidna ` Abdullah Ibn ` Abbas ؓ verifies that the Holy Prophet ﷺ saw Allah and a group of righteous predecessors have followed him. Other groups of Companions ؓ and their followers have differed from this viewpoint. He further adduced the evidences of both the groups.</p><p>Likewise, Hafiz (رح) in Fath-ul-Bari [ vol 8/p.494] under the Tafsir of Surah An-Najm has cited the differences of the Companions and their followers and then quoted some such statements which reconcile the divergent views. He further says that Qurtubi in his work mufhim prefers to observe silence in the matter and not to decide either way, because this question does not concern our practical life so that we have to choose a particular direction. The question concerns our belief system, in which case incontestable evidence is required. In any matter which cannot be proved incontestably, the rule is to observe silence. This author believes that this is the most sound and circumspect approach to the issue. Therefore, the arguments of the two groups have not been cited. Allah, the Pure and the Exalted, knows best!</p>

وَلَقَدْ رَ‌آهُ نَزْلَةً أُخْرَ‌ىٰ 'And indeed he saw him another time' is explicit on the point. This verse too has two possible interpretations: [ 1] he saw Jibra'il (علیہ السلام) ; and [ 2] he saw Allah. That he saw Jibra'il (علیہ السلام) is perfectly obvious to any scholar. But there may be a hint to the fact that he saw Allah also, because seeing requires proximity and closeness to Allah, and the verse 14 عِندَ سِدْرَ‌ةِ الْمُنتَهَىٰ 'by sidrat-ul-muntaha (the lote-tree in the upper realm) indicates this closeness, meaning when the Holy Prophet ﷺ was near sidrat-ul-muntaha and had reached a high stage of nearness to Allah, he saw Him. The Tradition cited below supports the notion of the Vision of Allah:وَاَتَیتُ سِدرَۃَ المُنتَھٰی فَغَشِیَتنِی ضَبابَۃ خَرَتُ لَھَا سَاجِداً وَھٰذِہِ الضّبابۃُ ھِیَ الظُّلَلُ مِنَ الغَمَامِ الَّتِی یَاتِی فِیھَا اللہُ وَیَتَجَلّٰی۔'When I reached sidrat-ul-muntaha, I was overshadowed by something like the cloud and I fell prostrate for it. On the Day of Resurrection, there will be something like clouds overshadowing in which His Majestic Descent will manifest.'Likewise, verse [ 53:17] مَا زَاغَ الْبَصَرُ‌ وَمَا طَغَىٰ (The eye neither went wrong, nor did exceed the limit.) includes both possibilities - vision of Jibra'il I and Vision of Allah - and it further proves that the this vision took place in the state of wakefulness with his physical eyes [ that is, it was not a dream experience ].In sum, verses that relate to the Night of Mi` raj and contain words pertaining to 'seeing' carry the equal possibility of seeing Jibra'il (علیہ السلام) and seeing Allah Ta’ ala Himself. Other scholars too have interpreted them as the Vision of Allah. The Qur'anic words have possibility to be interpreted in that way.The Question of the Beatific Vision of the CreatorAll Companions, their immediate followers and overwhelming majority of the Ummah concur that the inmates of Paradise and the believers in general will see Allah. Authentic Traditions bear ample testimony to this fact and verity. They indicate that the Vision and Witnessing of Allah is not impossible. However, human sight cannot bear to see Him in this mundane world, because the capacity of the eyes is not powerful enough. Thus nobody can see Allah in this world. Regarding the Hereafter, the Qur'an says:فَكَشَفْنَا عَنكَ غِطَاءَكَ فَبَصَرُ‌كَ الْيَوْمَ حَدِيدٌ"You were heedless of this. Now We have removed your veil from you; so your sight today is sharp." [ 50:22]Venerable Imam Malik (رح) says that it is not possible for any human being to see Allah in this world, because his sight is perishable, and Allah is Eternal. In the Hereafter, man will be given non-perishable sight, as a result nothing will prevent it from the seeing Allah. Venerable Qadi ` Iyad says something similarly. A narration recorded in Muslim in the following words makes the point explicit:وَاعلَمُوا اَنَّکُم لَن تَرَوا رَبَّکُم حَتّٰی تَمُوتُوا"And know that you shall never see your Lord, until you die" (Fath-ul-Bari: vol 8/p. 493)This indicates the possibility that if the Holy Prophet ﷺ is equipped with extraordinarily powerful faculty of sight, he should be able to see Allah in this world too on a special occasion. But on the Night of Ascension he was called in the most distinguishable manner from this world to see and witness the heavens, Paradise and Hell, and other great Signs of Allah and manifestation of His power. On this occasion, the Vision of Allah is an exception to the general rule, because he is out of the mundane world. The possibility of the Vision of Allah has thus been confirmed and verified.So far we have proved that the possibility does exist, but the question is whether it really occurred. In this matter, the Traditions vary, and the Qur'anic verses are interpretable in two possible ways. Therefore, this question was always debatable among the Companions, their followers and leading authorities on religion. Ibn-Kathir says that under the interpretation of these verses Sayyidna ` Abdullah Ibn ` Abbas ؓ verifies that the Holy Prophet ﷺ saw Allah and a group of righteous predecessors have followed him. Other groups of Companions ؓ and their followers have differed from this viewpoint. He further adduced the evidences of both the groups.Likewise, Hafiz (رح) in Fath-ul-Bari [ vol 8/p.494] under the Tafsir of Surah An-Najm has cited the differences of the Companions and their followers and then quoted some such statements which reconcile the divergent views. He further says that Qurtubi in his work mufhim prefers to observe silence in the matter and not to decide either way, because this question does not concern our practical life so that we have to choose a particular direction. The question concerns our belief system, in which case incontestable evidence is required. In any matter which cannot be proved incontestably, the rule is to observe silence. This author believes that this is the most sound and circumspect approach to the issue. Therefore, the arguments of the two groups have not been cited. Allah, the Pure and the Exalted, knows best!

Have you considered Lat and 'Uzza,

So did you observe the idols Lat and Uzza?

Have you considered El-Lat and El-'Uzza

HAVE YOU, then, ever considered [what you are worshipping in] Al-Lat and Al-Uzza,

Have ye then considered Al-Lat and AL-'uzza:

Have you then considered Al-Lat, and Al-'Uzza (two idols of the pagan Arabs).

Have you considered al-Lat and al-Uzza?

Have you ever thought about al-Lat and al-Uzza,

Have you then considered Al-Lat, and Al-`Uzza.

Have ye thought upon Al-Lat and Al-'Uzza

Have you considered Lat and ‘Uzza?

(Among the idols) have you considered allat and al'uzza,

So have you considered al-Lat and al-'Uzza?

(Can anything as such be considered true) of al-Lat, al-Uzza,

Have you then considered the Lat and the Uzza,

Afaraaytumu all<u>a</u>ta wa<b>a</b>lAAuzz<u>a</u>

Have you really considered al-Lat and al-"Uzza,

Have ye seen Lat. and 'Uzza,

53

أَفَرَءَيْتُمُ ٱللَّٰتَ وَٱلْعُزَّىٰ

Have you, O idolaters, seen these idols that you worship besides Allah: Lat and Uzza

Have you, O idolaters, seen these idols that you worship besides Allah: Lat and Uzza

<p>Refuting Idolatry</p><p>The preceding verses declared the Glory of Allah, His Majesty and Dignity. They further confirmed and verified in the fullest details the Prophet-hood and messenger-ship of Muhammad ﷺ ، and the preservation of his revelation. The present two verses imply a subtle rebuke to the Makkah pagans. The purport of the verses is to say to them that without any proof, instead of adoring such a Mighty and Powerful Creator and Lord, they stoop so low as to worship gods made of wood and stone. They allege that the angels are the daughters of God. According to other narratives, they also alleged that these idols are the daughters of God.</p><p>Pagans of Arabia had countless idols that they worshipped. However, there were three of them that were most popular, and they were worshipped by strong and powerful tribes of Arabia. The three idols were Lat, ` Uzza and Manat. Lat was the idol of the tribe of Thaqif or of the residents of Ta'if , ` Uzza was the idol of Quraish, and Manat was the idol of Banu Hilal. They built houses for their idols to resemble the Ka'bah. After the conquest of Makkah, the Holy Prophet ﷺ demolished them. (Qurtubi)</p>

Refuting IdolatryThe preceding verses declared the Glory of Allah, His Majesty and Dignity. They further confirmed and verified in the fullest details the Prophet-hood and messenger-ship of Muhammad ﷺ ، and the preservation of his revelation. The present two verses imply a subtle rebuke to the Makkah pagans. The purport of the verses is to say to them that without any proof, instead of adoring such a Mighty and Powerful Creator and Lord, they stoop so low as to worship gods made of wood and stone. They allege that the angels are the daughters of God. According to other narratives, they also alleged that these idols are the daughters of God.Pagans of Arabia had countless idols that they worshipped. However, there were three of them that were most popular, and they were worshipped by strong and powerful tribes of Arabia. The three idols were Lat, ` Uzza and Manat. Lat was the idol of the tribe of Thaqif or of the residents of Ta'if , ` Uzza was the idol of Quraish, and Manat was the idol of Banu Hilal. They built houses for their idols to resemble the Ka'bah. After the conquest of Makkah, the Holy Prophet ﷺ demolished them. (Qurtubi)

<h2 class="title">Refuting Idolatry, Al-Lat and Al-`Uzza</h2><p>Allah the Exalted rebukes the idolators for worshipping idols and taking rivals to Him. They built houses for their idols to resemble the Ka`bah built by Prophet Ibrahim, Allah's Khalil.</p><div class="text_uthmani arabic">أَفَرَءَيْتُمُ اللَّـتَ</div><p>(Have you then considered Al-Lat,) Al-Lat was a white stone with inscriptions on. There was a house built around Al-Lat in At-Ta'if with curtains, servants and a sacred courtyard around it. The people of At-Ta'if, the tribe of Thaqif and their allies, worshipped Al-Lat. They would boast to Arabs, except the Quraysh, that they had Al-Lat. Ibn Jarir said, "They derived Al-Lat's name from Allah's Name, and made it feminine. Allah is far removed from what they ascribe to Him. It was reported that Al-Lat is pronounced Al-Lat because, according to `Abdullah bin `Abbas, Mujahid, and Ar-Rabi` bin Anas, Al-Lat was a man who used to mix Sawiq (a kind of barley mash) with water for the pilgrims during the time of Jahiliyyah. When he died, they remained next to his grave and worshipped him." Al-Bukhari recorded that Ibn `Abbas said about Allah's statement,</p><div class="text_uthmani arabic">اللَّـتَ وَالْعُزَّى</div><p>(Al-Lat, and Al-`Uzza.) "Al-Lat was a man who used to mix Sawiq for the pilgrims." Ibn Jarir said, "They also derived the name for their idol Al-`Uzza from Allah's Name Al-`Aziz. Al-`Uzza was a tree on which the idolators placed a monument and curtains, in the area of Nakhlah, between Makkah and At-Ta'if. The Quraysh revered Al-`Uzza." During the battle of Uhud, Abu Sufyan said, "We have Al-`Uzza, but you do not have Al-`Uzza." Allah's Messenger replied,</p><div class="text_uthmani arabic">«قُولُوا: اللهُ مَوْلَانَا وَلَا مَوْلَى لَكُم»</div><p>(Say, "Allah is Our Supporter, but you have no support.") Manat was another idol in the area of Mushallal near Qudayd, between Makkah and Al-Madinah. The tribes of Khuza`ah, Aws and Khazraj used to revere Manat during the time of Jahiliyyah. They used to announce Hajj to the Ka`bah from next to Manat. Al-Bukhari collected a statement from `A'ishah with this meaning. There were other idols in the Arabian Peninsula that the Arabs revered just as they revered the Ka`bah, besides the three idols that Allah mentioned in His Glorious Book. Allah mentioned these three here because they were more famous than the others. An-Nasa'i recorded that Abu At-Tufayl said, "When the Messenger of Allah conquered Makkah, he sent Khalid bin Al-Walid to the area of Nakhlah where the idol of Al-`Uzza was erected on three trees of a forest. Khalid cut the three trees and approached the house built around it and destroyed it. When he went back to the Prophet and informed him of the story, the Prophet said to him,</p><div class="text_uthmani arabic">«ارْجِعْ فَإِنَّكَ لَمْ تَصْنَعْ شَيْئًا»</div><p>(Go back and finish your mission, for you have not finished it.) Khalid went back and when the custodians who were also its servants of Al-`Uzza saw him, they started invoking by calling Al-`Uzza! When Khalid approached it, he found a naked woman whose hair was untidy and who was throwing sand on her head. Khalid killed her with the sword and went back to the Messenger of Allah , who said to him,</p><div class="text_uthmani arabic">«تِلْكَ الْعُزَّى»</div><p>(That was Al-`Uzza!)" Muhammad bin Ishaq narrated, "Al-Lat belonged to the tribe of Thaqif in the area of At-Ta'if. Banu Mu`attib were the custodians of Al-Lat and its servants." I say that the Prophet sent Al-Mughirah bin Shu`bah and Abu Sufyan Sakhr bin Harb to destroy Al-Lat. They carried out the Prophet's command and built a Masjid in its place in the city of At-Ta'if. Muhammad bin Ishaq said that Manat used to be the idol of the Aws and Khazraj tribes and those who followed their religion in Yathrib (Al-Madinah). Manat was near the coast, close to the area of Mushallal in Qudayd. The Prophet sent Abu Sufyan Sakhr bin Harb or `Ali bin Abi Talib to demolish it. Ibn Ishaq said that Dhul-Khalasah was the idol of the tribes of Daws, Khath`am and Bajilah, and the Arabs who resided in the area of Tabalah. I say that Dhul-Khalasah was called the Southern Ka`bah, and the Ka`bah in Makkah was called the Northern Ka`bah. The Messenger of Allah sent Jarir bin `Abdullah Al-Bajali to Dhul-Khalasah and he destroyed it. Ibn Ishaq said that Fals was the idol of Tay' and the neighboring tribes in the Mount of Tay', such as Salma and Ajja. Ibn Hisham said that some scholars of knowledge told him that the Messenger of Allah sent `Ali bin Abi Talib to Fals and he destroyed it and found two swords in its treasure, which the Prophet then gave to `Ali as war spoils. Muhammad bin Ishaq also said that the tribes of Himyar, and Yemen in general, had a house of worship in San`a' called Riyam. He mentioned that there was a black dog in it and that the religious men who went with Tubba` removed it, killed it and demolished the building. Ibn Ishaq said that Ruda' was a structure of Bani Rabi`ah bin Ka`b bin Sa`d bin Zayd Manat bin Tamim, which Al-Mustawghir bin Rabi`ah bin Ka`b bin Sa`d demolished after Islam. In Sindad there was Dhul-Ka`bat, the idol of the tribes of Bakr and Taghlib, the sons of the Wa'il, and also the Iyad tribes.</p><h2 class="title">Refuting the Idolators Who appoint Rivals to Allah and claim that the Angels were Females</h2><p>Allah the Exalted said,</p><div class="text_uthmani arabic">أَفَرَءَيْتُمُ اللَّـتَ وَالْعُزَّى - وَمَنَوةَ الثَّالِثَةَ الاٍّخْرَى </div><p>(Have you then considered Al-Lat, and Al-`Uzza. And Manat, the other third), then Allah said,</p><div class="text_uthmani arabic">أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى </div><p>(Is it for you the males and for Him the females) Allah asked the idolators, `do you choose female offspring for Allah and give preference to yourselves with the males If you made this division between yourselves and the created, it would be,</p><div class="text_uthmani arabic">قِسْمَةٌ ضِيزَى</div><p>(a division most unfair!)' meaning, it would be an unfair and unjust division. `How is it then that you make this division between you and Allah, even though this would be foolish and unjust, if you made it between yourselves and others' Allah the Exalted refutes such innovated lies, falsehood and atheism they invented through worshipping the idols and calling them gods,</p><div class="text_uthmani arabic">إِنْ هِىَ إِلاَّ أَسْمَآءٌ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم</div><p>(They are but names which you have named -- you and your fathers) of your own desire,</p><div class="text_uthmani arabic">مَّآ أَنزَلَ اللَّهُ بِهَا مِن سُلْطَـنٍ</div><p>(for which Allah has sent down no authority.) meaning, proof,</p><div class="text_uthmani arabic">إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَمَا تَهْوَى الاٌّنفُسُ</div><p>(They follow but a guess and that which they themselves desire,) they have no proof, except their trust in their forefathers who took this false path in the past, as well as, their lusts and desires to become leaders, and thereby gain honor and reverence for their forefathers,</p><div class="text_uthmani arabic">وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ الْهُدَى</div><p>(whereas there has surely come to them the guidance from their Lord!), meaning, Allah has sent them Messengers with the clear truth and unequivocal evidence. However, they did not adhere to or follow the guidance that came to them through the Prophets.</p><h2 class="title">Wishful Thinking does not earn One Righteousness</h2><p>Allah the Exalted said,</p><div class="text_uthmani arabic">أَمْ لِلإِنسَـنِ مَا تَمَنَّى </div><p>(Or shall man have what he wishes), asserting that not everyone gets the goodness that he wishes,</p><div class="text_uthmani arabic">لَّيْسَ بِأَمَـنِيِّكُمْ وَلا أَمَانِىِّ أَهْلِ الْكِتَـبِ</div><p>(It will not be in accordance with desires (of Muslims), nor those of the People of Scripture.)(4:123) Allah says, not everyone who claims to be guided is truly guided, and not everyone gets what he wishes for himself. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«إِذَا تَمَنَّى أَحَدُكُمْ فَلْيَنْظُرْ مَا يَتَمَنَّى، فَإِنَّهُ لَا يَدْرِي مَا يُكْتَبُ لَهُ مِنْ أُمْنِيَّتِه»</div><p>(When one of you wishes for something, let him be careful with what he wishes for, because he does not know what part of his wish will be written for him.)Only Ahmad collected this Hadith. Allah's statement,</p><div class="text_uthmani arabic">فَلِلَّهِ الاٌّخِرَةُ والاٍّولَى </div><p>(But to Allah belongs the last and the first.) meaning, all matters belong to Allah and He is the King and Owner of this world and the Hereafter, Who does what He will in both lives. Whatever He wills, occurs and whatever He does not will, never occurs.</p><h2 class="title">No Interecession except with Allah's Leave</h2><p>Allah said,</p><div class="text_uthmani arabic">وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى </div><p>(And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.) As He said;</p><div class="text_uthmani arabic">مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ</div><p>(Who is he that can intercede with Him except with His permission )(2:255) and,</p><div class="text_uthmani arabic">وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ</div><p>(Intercession with Him profits not except for him whom He permits.) (34:23) `If this is the case with the angels who are close to Him, how can you, O ignorant ones, hope for Allah to grant you the intercession of the idols and rivals you worship with Him without having His permission or any divine legislation permitting you to worship them' Rather, Allah has forbidden idol worshipping by the tongues of all of His Messengers and He revealed this prohibition in all of His Books.</p>

Refuting Idolatry, Al-Lat and Al-`UzzaAllah the Exalted rebukes the idolators for worshipping idols and taking rivals to Him. They built houses for their idols to resemble the Ka`bah built by Prophet Ibrahim, Allah's Khalil.أَفَرَءَيْتُمُ اللَّـتَ(Have you then considered Al-Lat,) Al-Lat was a white stone with inscriptions on. There was a house built around Al-Lat in At-Ta'if with curtains, servants and a sacred courtyard around it. The people of At-Ta'if, the tribe of Thaqif and their allies, worshipped Al-Lat. They would boast to Arabs, except the Quraysh, that they had Al-Lat. Ibn Jarir said, "They derived Al-Lat's name from Allah's Name, and made it feminine. Allah is far removed from what they ascribe to Him. It was reported that Al-Lat is pronounced Al-Lat because, according to `Abdullah bin `Abbas, Mujahid, and Ar-Rabi` bin Anas, Al-Lat was a man who used to mix Sawiq (a kind of barley mash) with water for the pilgrims during the time of Jahiliyyah. When he died, they remained next to his grave and worshipped him." Al-Bukhari recorded that Ibn `Abbas said about Allah's statement,اللَّـتَ وَالْعُزَّى(Al-Lat, and Al-`Uzza.) "Al-Lat was a man who used to mix Sawiq for the pilgrims." Ibn Jarir said, "They also derived the name for their idol Al-`Uzza from Allah's Name Al-`Aziz. Al-`Uzza was a tree on which the idolators placed a monument and curtains, in the area of Nakhlah, between Makkah and At-Ta'if. The Quraysh revered Al-`Uzza." During the battle of Uhud, Abu Sufyan said, "We have Al-`Uzza, but you do not have Al-`Uzza." Allah's Messenger replied,«قُولُوا: اللهُ مَوْلَانَا وَلَا مَوْلَى لَكُم»(Say, "Allah is Our Supporter, but you have no support.") Manat was another idol in the area of Mushallal near Qudayd, between Makkah and Al-Madinah. The tribes of Khuza`ah, Aws and Khazraj used to revere Manat during the time of Jahiliyyah. They used to announce Hajj to the Ka`bah from next to Manat. Al-Bukhari collected a statement from `A'ishah with this meaning. There were other idols in the Arabian Peninsula that the Arabs revered just as they revered the Ka`bah, besides the three idols that Allah mentioned in His Glorious Book. Allah mentioned these three here because they were more famous than the others. An-Nasa'i recorded that Abu At-Tufayl said, "When the Messenger of Allah conquered Makkah, he sent Khalid bin Al-Walid to the area of Nakhlah where the idol of Al-`Uzza was erected on three trees of a forest. Khalid cut the three trees and approached the house built around it and destroyed it. When he went back to the Prophet and informed him of the story, the Prophet said to him,«ارْجِعْ فَإِنَّكَ لَمْ تَصْنَعْ شَيْئًا»(Go back and finish your mission, for you have not finished it.) Khalid went back and when the custodians who were also its servants of Al-`Uzza saw him, they started invoking by calling Al-`Uzza! When Khalid approached it, he found a naked woman whose hair was untidy and who was throwing sand on her head. Khalid killed her with the sword and went back to the Messenger of Allah , who said to him,«تِلْكَ الْعُزَّى»(That was Al-`Uzza!)" Muhammad bin Ishaq narrated, "Al-Lat belonged to the tribe of Thaqif in the area of At-Ta'if. Banu Mu`attib were the custodians of Al-Lat and its servants." I say that the Prophet sent Al-Mughirah bin Shu`bah and Abu Sufyan Sakhr bin Harb to destroy Al-Lat. They carried out the Prophet's command and built a Masjid in its place in the city of At-Ta'if. Muhammad bin Ishaq said that Manat used to be the idol of the Aws and Khazraj tribes and those who followed their religion in Yathrib (Al-Madinah). Manat was near the coast, close to the area of Mushallal in Qudayd. The Prophet sent Abu Sufyan Sakhr bin Harb or `Ali bin Abi Talib to demolish it. Ibn Ishaq said that Dhul-Khalasah was the idol of the tribes of Daws, Khath`am and Bajilah, and the Arabs who resided in the area of Tabalah. I say that Dhul-Khalasah was called the Southern Ka`bah, and the Ka`bah in Makkah was called the Northern Ka`bah. The Messenger of Allah sent Jarir bin `Abdullah Al-Bajali to Dhul-Khalasah and he destroyed it. Ibn Ishaq said that Fals was the idol of Tay' and the neighboring tribes in the Mount of Tay', such as Salma and Ajja. Ibn Hisham said that some scholars of knowledge told him that the Messenger of Allah sent `Ali bin Abi Talib to Fals and he destroyed it and found two swords in its treasure, which the Prophet then gave to `Ali as war spoils. Muhammad bin Ishaq also said that the tribes of Himyar, and Yemen in general, had a house of worship in San`a' called Riyam. He mentioned that there was a black dog in it and that the religious men who went with Tubba` removed it, killed it and demolished the building. Ibn Ishaq said that Ruda' was a structure of Bani Rabi`ah bin Ka`b bin Sa`d bin Zayd Manat bin Tamim, which Al-Mustawghir bin Rabi`ah bin Ka`b bin Sa`d demolished after Islam. In Sindad there was Dhul-Ka`bat, the idol of the tribes of Bakr and Taghlib, the sons of the Wa'il, and also the Iyad tribes.Refuting the Idolators Who appoint Rivals to Allah and claim that the Angels were FemalesAllah the Exalted said,أَفَرَءَيْتُمُ اللَّـتَ وَالْعُزَّى - وَمَنَوةَ الثَّالِثَةَ الاٍّخْرَى (Have you then considered Al-Lat, and Al-`Uzza. And Manat, the other third), then Allah said,أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى (Is it for you the males and for Him the females) Allah asked the idolators, `do you choose female offspring for Allah and give preference to yourselves with the males If you made this division between yourselves and the created, it would be,قِسْمَةٌ ضِيزَى(a division most unfair!)' meaning, it would be an unfair and unjust division. `How is it then that you make this division between you and Allah, even though this would be foolish and unjust, if you made it between yourselves and others' Allah the Exalted refutes such innovated lies, falsehood and atheism they invented through worshipping the idols and calling them gods,إِنْ هِىَ إِلاَّ أَسْمَآءٌ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم(They are but names which you have named -- you and your fathers) of your own desire,مَّآ أَنزَلَ اللَّهُ بِهَا مِن سُلْطَـنٍ(for which Allah has sent down no authority.) meaning, proof,إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَمَا تَهْوَى الاٌّنفُسُ(They follow but a guess and that which they themselves desire,) they have no proof, except their trust in their forefathers who took this false path in the past, as well as, their lusts and desires to become leaders, and thereby gain honor and reverence for their forefathers,وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ الْهُدَى(whereas there has surely come to them the guidance from their Lord!), meaning, Allah has sent them Messengers with the clear truth and unequivocal evidence. However, they did not adhere to or follow the guidance that came to them through the Prophets.Wishful Thinking does not earn One RighteousnessAllah the Exalted said,أَمْ لِلإِنسَـنِ مَا تَمَنَّى (Or shall man have what he wishes), asserting that not everyone gets the goodness that he wishes,لَّيْسَ بِأَمَـنِيِّكُمْ وَلا أَمَانِىِّ أَهْلِ الْكِتَـبِ(It will not be in accordance with desires (of Muslims), nor those of the People of Scripture.)(4:123) Allah says, not everyone who claims to be guided is truly guided, and not everyone gets what he wishes for himself. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said,«إِذَا تَمَنَّى أَحَدُكُمْ فَلْيَنْظُرْ مَا يَتَمَنَّى، فَإِنَّهُ لَا يَدْرِي مَا يُكْتَبُ لَهُ مِنْ أُمْنِيَّتِه»(When one of you wishes for something, let him be careful with what he wishes for, because he does not know what part of his wish will be written for him.)Only Ahmad collected this Hadith. Allah's statement,فَلِلَّهِ الاٌّخِرَةُ والاٍّولَى (But to Allah belongs the last and the first.) meaning, all matters belong to Allah and He is the King and Owner of this world and the Hereafter, Who does what He will in both lives. Whatever He wills, occurs and whatever He does not will, never occurs.No Interecession except with Allah's LeaveAllah said,وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى (And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.) As He said;مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ(Who is he that can intercede with Him except with His permission )(2:255) and,وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ(Intercession with Him profits not except for him whom He permits.) (34:23) `If this is the case with the angels who are close to Him, how can you, O ignorant ones, hope for Allah to grant you the intercession of the idols and rivals you worship with Him without having His permission or any divine legislation permitting you to worship them' Rather, Allah has forbidden idol worshipping by the tongues of all of His Messengers and He revealed this prohibition in all of His Books.

And Manat, the other third (of the pagan deities)?

And subsequently the third, the Manat?

and Manat the third, the other?

as well as [in] Manat, the third and last [of this triad]?

And Manat the other third?

And Manat (another idol of the pagan Arabs), the other third?

And Manat, the third one, the other?

and about the third deity, al-Manat?

And Manat, the other third

And Manat, the third, the other?

and Manat, the third one?

and, another, the third manat?

And Manat, the third - the other one?

and your third idol al-Manat (whom you considered as God's daughters)?

And Manat, the third, the last?

Waman<u>a</u>ta a<b>l</b>thth<u>a</u>lithata alokhr<u>a</u>

and the third one, Manat? --

And another, the third (goddess), Manat?

53

وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلْأُخْرَىٰٓ

And Manat, another third one amongst your idols? Tell me do they possess any benefit or harm for him?

And Manat, another third one amongst your idols? Tell me do they possess any benefit or harm for him?

Are there sons for you, and daughters for Him?

What! For you the son, and for Him the daughter?

What, have you males, and He females?

Why - for yourselves [you would choose only] male offspring, whereas to Him [you assign] female:

What!-Unto YOu the males and Unto Him the females?

Is it for you the males and for Him the females?

Are you to have the males, and He the females?

Shall you have the male issues, and He the female issues?

Is it for you the males and for Him the females

Are yours the males and His the females?

Are you to have males and He females?

What, have you males, and He females!

Is the male for you and for Him the female?

Do sons belong to you and daughters to God?

What! for you the males and for Him the females!

Alakumu a<b>l</b><u>thth</u>akaru walahu alonth<u>a</u>

"What! For you the males and for Him the females?"

What! for you the male sex, and for Him, the female?

53

أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ

O idolaters, do you have boys whom you like, whilst He (may He be glorified) has girls which you dislike?

O idolaters, do you have boys whom you like, whilst He (may He be glorified) has girls which you dislike?

This is certainly an unjust apportioning.

Then that is surely a very unjust distribution!

That were indeed an unjust division.

that, lo and behold, is an unfair division!

That indeed is a division unfair!

That indeed is a division most unfair!

What a bizarre distribution.

That is indeed an unfair division!

That indeed is a division most unfair!

That indeed were an unfair division!

That, then, will be an unfair division!

That is indeed an unjust division.

That, then, is an unjust division.

This is an unfair distinction!

This indeed is an unjust division!

Tilka i<u>th</u>an qismatun <u>d</u>eez<u>a</u>

That indeed is an unfair division --

Behold, such would be indeed a division most unfair!

53

تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰٓ

This distribution which you made with your desires is an unjust distribution.

This distribution which you made with your desires is an unjust distribution.

<p>قِسْمَةٌ ضِيزَىٰ (If so, it is a totally unjust division.... 53:22) " Diza means to act or behave unjustly or to defraud one of one's right or due. Therefore, Sayyidna Ibn ` Abbas ؓ interprets the phrase as unjust or unfair division.</p>

قِسْمَةٌ ضِيزَىٰ (If so, it is a totally unjust division.... 53:22) " Diza means to act or behave unjustly or to defraud one of one's right or due. Therefore, Sayyidna Ibn ` Abbas ؓ interprets the phrase as unjust or unfair division.

These are only names which you and your fathers have invented. No authority was sent down by God for them. They only follow conjecture and wish-fulfilment, even though guidance had come to them already from their Lord.

They are nothing but some names that you have coined, you and your forefathers – Allah has not sent any proof for them; they follow only guesses and their own desires; whereas the guidance from their Lord has come to them.

They are naught but names yourselves have named, and your fathers; God has sent down no authority touching them. They follow only surmise, and what the souls desire; and yet guidance has come to them from their Lord.

These [allegedly divine beings] are nothing but empty names which you have invented - you and your forefathers - [and] for which God has bestowed no warrant from on high. They [who worship them] follow nothing but surmise and their own wishful thinking - although right guidance has now indeed come unto them from their Sustainer.

They are but names which ye have named, ye and your fathers, for which Allah hath sent down no authority. They follow but their fancy, and that which pleaseth their souls; whereas assuredly there hath come Unto them from their Lord the guidance.

They are but names which you have named, you and your fathers, for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the Guidance from their Lord!

These are nothing but names, which you have devised, you and your ancestors, for which God sent down no authority. They follow nothing but assumptions, and what the ego desires, even though guidance has come to them from their Lord.

These are nothing but names that you and your forefathers have invented, for which Allah has sent down no authority. They are merely following their conjectures and their carnal desires although guidance has come to them from their Lord.

They are but names which you have named - you and your fathers - for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord!

They are but names which ye have named, ye and your fathers, for which Allah hath revealed no warrant. They follow but a guess and that which (they) themselves desire. And now the guidance from their Lord hath come unto them.

These are but names, which you have coined—you and your fathers—for which Allah has not sent down any authority. They follow nothing but conjectures and the desires of the [lower] soul, while there has already come to them the guidance from their Lord.

They are but names, named by you and your fathers. Allah has not sent down any authority for them. They follow conjecture and their soul's desire, eventhough the guidance of their Lord has come to them.

They are not but [mere] names you have named them - you and your forefathers - for which Allah has sent down no authority. They follow not except assumption and what [their] souls desire, and there has already come to them from their Lord guidance.

These are only names given by yourselves and your fathers. God has not given them any authority. They, (unbelievers), only follow mere conjecture and the desires of their souls, even though guidance has already come to them from their Lord.

They are naught but names which you have named, you and your fathers; Allah has not sent for them any authority. They follow naught but conjecture and the low desires which (their) souls incline to; and certainly the guidance has come to them from their Lord.

In hiya ill<u>a</u> asm<u>a</u>on sammaytumooh<u>a</u> antum wa<u>a</u>b<u>a</u>okum m<u>a</u> anzala All<u>a</u>hu bih<u>a</u> min sul<u>ta</u>nin in yattabiAAoona ill<u>a</u> a<b>l</b><i><u>thth</u></i>anna wam<u>a</u> tahw<u>a</u> alanfusu walaqad j<u>a</u>ahum min rabbihimu alhud<u>a</u>

these are nothing but names which you yourselves have devised, you and your forefathers. God has sent down no authority for them. They follow nothing but conjecture and what their own selves desire, even though guidance has already come to them from their Lord!

These are nothing but names which ye have devised,- ye and your fathers,- for which Allah has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire!- Even though there has already come to them Guidance from their Lord!

53

إِنْ هِىَ إِلَّآ أَسْمَآءٌ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ ٱلْهُدَىٰٓ

These idols are nothing but names without meaning, so they have no share of divine qualities. You and your fathers named them on your own part. Allah did not reveal any proof for them. The idolaters do not follow in their belief except assumption and what their souls desire from what the satan has adorned in their hearts. And the guidance has come to them from their Lord on the tongue of Muhammad (peace be upon him), but they were not guided.

These idols are nothing but names without meaning, so they have no share of divine qualities. You and your fathers named them on your own part. Allah did not reveal any proof for them. The idolaters do not follow in their belief except assumption and what their souls desire from what the satan has adorned in their hearts. And the guidance has come to them from their Lord on the tongue of Muhammad (peace be upon him), but they were not guided.

<p>Various Types of Zann</p><p>إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا (and conjecture is of no use in [ the matter on Truth.... 53:28) The Arabic word ظَن Zann is used in several different senses, and one of them is baseless thoughts. This is the sense in which it is employed in the verse, because baseless thoughts were the cause of idolatry. And the verse purports to remove the cause. Zann is also used as the antonym of yaqin. Yaqin refers to assured or definitive knowledge about something that really exists, not the figment of someone's imagination. In this case, there is no room for any doubt or suspicion, as for instance knowledge gained from the Qur'an and Prophetic Traditions uninterruptedly reported by an indefinite number of people or by such a large number that it is impossible that they should agree upon falsehood. As opposed to this certain knowledge, zann is sometime used for the knowledge that is based on a proof, and not on baseless thoughts, but the proof is not so certain as may rule out other possibilities, as for example, injunctions based on general narratives of the Holy Prophet ﷺ . The first type of injunctions is referred to as qat'iyyat or yaqiniyyat and the second type is referred to as zanniyyat. This type of Zann is recognized by Shari` ah. There is ample evidence in Qur'an and Sunnah of its recognition. The entire Ummah concurs that it is obligatory to act upon it. The above verse when denouncing zann, refers to the first type of zann which connotes baseless thoughts. Thus there is no contradiction.</p>

Various Types of Zannإِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا (and conjecture is of no use in [ the matter on Truth.... 53:28) The Arabic word ظَن Zann is used in several different senses, and one of them is baseless thoughts. This is the sense in which it is employed in the verse, because baseless thoughts were the cause of idolatry. And the verse purports to remove the cause. Zann is also used as the antonym of yaqin. Yaqin refers to assured or definitive knowledge about something that really exists, not the figment of someone's imagination. In this case, there is no room for any doubt or suspicion, as for instance knowledge gained from the Qur'an and Prophetic Traditions uninterruptedly reported by an indefinite number of people or by such a large number that it is impossible that they should agree upon falsehood. As opposed to this certain knowledge, zann is sometime used for the knowledge that is based on a proof, and not on baseless thoughts, but the proof is not so certain as may rule out other possibilities, as for example, injunctions based on general narratives of the Holy Prophet ﷺ . The first type of injunctions is referred to as qat'iyyat or yaqiniyyat and the second type is referred to as zanniyyat. This type of Zann is recognized by Shari` ah. There is ample evidence in Qur'an and Sunnah of its recognition. The entire Ummah concurs that it is obligatory to act upon it. The above verse when denouncing zann, refers to the first type of zann which connotes baseless thoughts. Thus there is no contradiction.

Can ever man get what he desires?

What! Will man get whatever he dreams of?

Or shall man have whatever he fancies?

Does man imagine that it is his due to have all that he might wish for,

Shall man have whatsoever he wisheth for!

Or shall man have what he wishes?

Or is the human being to have whatever he desires?

Does man imagine that whatever he wishes for is right for him?

Or shall man have what he wishes

Or shall man have what he coveteth?

Shall man have whatever he yearns for?

Is the human to have whatever he fancies?

Or is there for man whatever he wishes?

Can the human being have whatever he wishes?

Or shall man have what he wishes?

Am lilins<u>a</u>ni m<u>a</u> tamann<u>a</u>

Shall man have whatever he craves?

Nay, shall man have (just) anything he hankers after?

53

أَمْ لِلْإِنسَٰنِ مَا تَمَنَّىٰ

Or will man have what he desired i.e., the idols interceding with Allah?

Or will man have what he desired i.e., the idols interceding with Allah?

To God belong the End and the Beginning.

So (know that) Allah only is the Owner of all – the Hereafter and this world.

And to God belongs the First and the Last.

despite the fact that [both] the life to come and this present [one] belong to God [alone]?

Allah's is the last and the first.

But to Allah belongs the last (Hereafter) and the first (the world).

To God belong the Last and the First.

To Allah belong both the Next World and the present.

But to Allah belongs the last (Hereafter) and the first (the world).

But unto Allah belongeth the after (life), and the former.

Yet to Allah belong this world and the Hereafter.

To Allah belongs the Eternal life and the first life.

Rather, to Allah belongs the Hereafter and the first [life].

All that is in the life to come and all that is in this life belongs only to God.

Nay! for Allah is the hereafter and the former (life).

Falill<u>a</u>hi al<u>a</u>khiratu wa<b>a</b>lool<u>a</u>

But it is to God that the Hereafter and this world belong.

But it is to Allah that the End and the Beginning (of all things) belong.

53

فَلِلَّهِ ٱلْءَاخِرَةُ وَٱلْأُولَىٰ

No, he will not have what he desired. For Allah alone is the afterlife and the first [life]; He grants of them whatever He wishes and withholds whatever He wishes.

No, he will not have what he desired. For Allah alone is the afterlife and the first [life]; He grants of them whatever He wishes and withholds whatever He wishes.

Many as the angels be in heaven their intercession will not avail in the least without God's permission for whomsoever He please and approve.

And many an angel is in the heavens, whose intercession does not benefit the least unless Allah gives permission for whomever He wills, and whom He likes.

How many an angel there is in the heavens whose intercession avails not anything, save after that God gives leave to whomsoever He wills and is well-pleased.

For, however many angels there be in the heavens, their intercession can be of no least avail [to anyone] - except after God has given leave [to inter­cede] for whomever He wills and with whom He is well-pleased.

And many soever are angels in the heavens whose intercession shall not avail at all save after Allah hath given leave for whomsoever He listeth and pleaseth.

And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and pleases.

How many an angel is there in the heavens whose intercession avails nothing, except after God gives permission to whomever He wills, and approves?

Numerous are the angels in the heavens; yet their intercession shall be of no avail, except in regard to those whom He grants the leave of intercession and whose plea He is pleased to accept.

And there are many angels in the heavens, whose intercession will avail nothing, except after Allah has given leave for whom He wills and is pleased with.

And how many angels are in the heavens whose intercession availeth naught save after Allah giveth leave to whom He chooseth and accepteth.

How many an angel there is in the heavens whose intercession is of not any avail, except after Allah permits whomever He wishes and approves of!

How many an angel is there in the heavens whose intercession shall not benefit until Allah gives permission to whom He will and is pleased.

And how many angels there are in the heavens whose intercession will not avail at all except [only] after Allah has permitted [it] to whom He wills and approves.

There are many angels in the heavens whose intercession will be of no benefit unless God grants such permission to whichever of them He wants.

And how many an angel is there in the heavens whose intercession does not avail at all except after Allah has given permission to whom He pleases and chooses.

Wakam min malakin fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti l<u>a</u> tughnee shaf<u>a</u>AAatuhum shayan ill<u>a</u> min baAAdi an ya<u>th</u>ana All<u>a</u>hu liman yash<u>a</u>o wayar<u>da</u>

There may be countless angels in heaven, but their intercession will be of no avail until God has given permission to those whom he chooses and accepts.

How many-so-ever be the angels in the heavens, their intercession will avail nothing except after Allah has given leave for whom He pleases and that he is acceptable to Him.

53

وَكَم مِّن مَّلَكٍ فِى ٱلسَّمَٰوَٰتِ لَا تُغْنِى شَفَٰعَتُهُمْ شَيْـًٔا إِلَّا مِنۢ بَعْدِ أَن يَأْذَنَ ٱللَّهُ لِمَن يَشَآءُ وَيَرْضَىٰٓ

How many angels are there in the heavens whose intercession cannot help at all if they were to intend to help someone, except after Allah permits intercession for whom He wishes among them and He is pleased with the one being interceded for. Allah will never permit one who associates a partner with Him to intercede and He will never be pleased with the one he is interceding for who worships him besides Allah.

How many angels are there in the heavens whose intercession cannot help at all if they were to intend to help someone, except after Allah permits intercession for whom He wishes among them and He is pleased with the one being interceded for. Allah will never permit one who associates a partner with Him to intercede and He will never be pleased with the one he is interceding for who worships him besides Allah.

Those who do not believe in the Hereafter give the angels names of females.

Indeed those who do not believe in the Hereafter, coin the names of angels like those of females.

Those who do not believe in the world to come name the angels with the names of females.

Behold, it is [only] such as do not [really] believe in the life to come that regard the angels as female beings;

Verily those who believe not in the Hereafter name the angels with the names of females.

Verily, those who believe not in the Hereafter, name the angels with female names.

Those who do not believe in the Hereafter give the angels the names of females.

Those who do not believe in the Hereafter give angels the names of females,

Verily, those who believe not in the Hereafter, name the angels with female names.

Lo! it is those who disbelieve in the Hereafter who name the angels with the names of females.

Indeed those who do not believe in the Hereafter give female names to the angels.

Those who disbelieve in the Everlasting Life call the angels by female names.

Indeed, those who do not believe in the Hereafter name the angels female names,

Only those who do not believe in the life hereafter call the angels, females. They have no knowledge about it.

Most surely they who do not believe in the hereafter name the angels with female names.

Inna alla<u>th</u>eena l<u>a</u> yuminoona bi<b>a</b>l<u>a</u>khirati layusammoona almal<u>a</u>ikata tasmiyata alonth<u>a</u>

Those who do not believe in the life to come call the angels by female names.

Those who believe not in the Hereafter, name the angels with female names.

53

إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ لَيُسَمُّونَ ٱلْمَلَٰٓئِكَةَ تَسْمِيَةَ ٱلْأُنثَىٰ

Those who do not believe in the resurrection in the afterlife give the angels female names in their belief that they are the daughters of Allah. Allah is far above what they say.

Those who do not believe in the resurrection in the afterlife give the angels female names in their belief that they are the daughters of Allah. Allah is far above what they say.

<h2 class="title">Refuting the Claim of the Idolators that the Angels are Allah's Daughters</h2><p>Allah the Exalted admonishes the idolators for calling the angels female names and claiming that they are Allah's daughters. Allah is far removed from what they ascribe to Him. Allah the Exalted said in another Ayah,</p><div class="text_uthmani arabic">وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ </div><p>(And they make females the angels, who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!)(43:19) Allah's statement here,</p><div class="text_uthmani arabic">وَمَا لَهُم بِهِ مِنْ عِلْمٍ</div><p>(But they have no knowledge thereof.) meaning, they have no correct knowledge testifying to their statements. What they say is all lies, falsehood, fake and utter atheism,</p><div class="text_uthmani arabic">إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَإِنَّ الظَّنَّ لاَ يُغْنِى مِنَ الْحَقِّ شَيْئاً</div><p>(They follow but conjecture, and verily, conjecture is no substitute for the truth.) meaning, conjecture is of no benefit and never takes the place of truth. In a Hadith recorded in the Sahih, the Messenger of Allah said,</p><div class="text_uthmani arabic">«إِيَّاكُمْ وَالظَّنَّ، فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيث»</div><p>(Beware of suspicion, for suspicion is the most lying speech.)</p><h2 class="title">The Necessity of turning away from the People of Misguidance</h2><p>Allah's statement,</p><div class="text_uthmani arabic">فَأَعْرِضْ عَن مَّن تَوَلَّى عَن ذِكْرِنَا</div><p>(Therefore withdraw from him who turns away from Our Reminder), means, stay away from those who turn away from the Truth and shun them,</p><div class="text_uthmani arabic">وَلَمْ يُرِدْ إِلاَّ الْحَيَوةَ الدُّنْيَا</div><p>(and desires nothing but the life of this world.) meaning, whose aim and knowledge are concentrated on this life; this is the goal of those who have no goodness in them,</p><div class="text_uthmani arabic">ذَلِكَ مَبْلَغُهُمْ مِّنَ الْعِلْمِ</div><p>(That is what they could reach of knowledge.) meaning, seeking this life and striving hard in its affairs is the best knowledge they have acquired. There is also the reported supplication:</p><div class="text_uthmani arabic">«اللْهُمَّ لَا تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا، وَلَا مَبْلَغَ عِلْمِنَا»</div><p>(O Allah! Make not this life the greatest of our concerns nor the best knowledge that we can attain.) Allah's statement,</p><div class="text_uthmani arabic">إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَى</div><p>(Verily, your Lord is He, Who knows best him who goes astray from His path, and He knows best him who receives guidance.) meaning, He is the Creator of all creatures and He knows whatever benefits His servants. Allah is the One Who guides whom He wills and misguides whom He wills, and all of this indicates His power, knowledge and wisdom. Certainly, He is Just and never legislates or decrees unjustly.</p>

Refuting the Claim of the Idolators that the Angels are Allah's DaughtersAllah the Exalted admonishes the idolators for calling the angels female names and claiming that they are Allah's daughters. Allah is far removed from what they ascribe to Him. Allah the Exalted said in another Ayah,وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ (And they make females the angels, who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!)(43:19) Allah's statement here,وَمَا لَهُم بِهِ مِنْ عِلْمٍ(But they have no knowledge thereof.) meaning, they have no correct knowledge testifying to their statements. What they say is all lies, falsehood, fake and utter atheism,إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَإِنَّ الظَّنَّ لاَ يُغْنِى مِنَ الْحَقِّ شَيْئاً(They follow but conjecture, and verily, conjecture is no substitute for the truth.) meaning, conjecture is of no benefit and never takes the place of truth. In a Hadith recorded in the Sahih, the Messenger of Allah said,«إِيَّاكُمْ وَالظَّنَّ، فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيث»(Beware of suspicion, for suspicion is the most lying speech.)The Necessity of turning away from the People of MisguidanceAllah's statement,فَأَعْرِضْ عَن مَّن تَوَلَّى عَن ذِكْرِنَا(Therefore withdraw from him who turns away from Our Reminder), means, stay away from those who turn away from the Truth and shun them,وَلَمْ يُرِدْ إِلاَّ الْحَيَوةَ الدُّنْيَا(and desires nothing but the life of this world.) meaning, whose aim and knowledge are concentrated on this life; this is the goal of those who have no goodness in them,ذَلِكَ مَبْلَغُهُمْ مِّنَ الْعِلْمِ(That is what they could reach of knowledge.) meaning, seeking this life and striving hard in its affairs is the best knowledge they have acquired. There is also the reported supplication:«اللْهُمَّ لَا تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا، وَلَا مَبْلَغَ عِلْمِنَا»(O Allah! Make not this life the greatest of our concerns nor the best knowledge that we can attain.) Allah's statement,إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَى(Verily, your Lord is He, Who knows best him who goes astray from His path, and He knows best him who receives guidance.) meaning, He is the Creator of all creatures and He knows whatever benefits His servants. Allah is the One Who guides whom He wills and misguides whom He wills, and all of this indicates His power, knowledge and wisdom. Certainly, He is Just and never legislates or decrees unjustly.

Yet they have no knowledge of this, and follow nothing but conjecture, but conjecture cannot replace the truth.

And they do not have any knowledge of it; they just follow assumption; and indeed assumption does not serve any purpose in place of the Truth.

They have not any knowledge thereof; they follow only surmise, and surmise avails naught against truth.

and [since] they have no knowledge whatever thereof, they follow nothing but surmise: yet, behold, never can surmise take the place of truth.

And they have no knowledge thereof; they follow but a vain opinion, and verily a vain opinion attaineth not aught of the truth.

While they have no knowledge thereof. They follow but a guess, and verily, guess is no substitute for the truth.

They have no knowledge of that. They only follow assumptions, and assumptions are no substitute for the truth.

although they have no knowledge regarding that. They only follow their conjecture and conjecture can never take the place of the Truth.

But they have no knowledge thereof. They follow but conjecture, and verily, conjecture is no substitute for the truth.

And they have no knowledge thereof. They follow but a guess, and lo! a guess can never take the place of the truth.

They do not have any knowledge of that. They follow nothing but conjectures, and conjecture is no substitute for the truth.

Yet of this they have no knowledge, they follow mere conjecture, and conjecture does not help against truth.

And they have thereof no knowledge. They follow not except assumption, and indeed, assumption avails not against the truth at all.

They only follow mere conjecture which can never sufficiently replace the Truth.

And they have no knowledge of it; they do not follow anything but conjecture, and surely conjecture does not avail against the truth at all.

Wam<u>a</u> lahum bihi min AAilmin in yattabiAAoona ill<u>a</u> a<b>l</b><i><u>thth</u></i>anna wainna a<b>l</b><i><u>thth</u></i>anna l<u>a</u> yughnee mina al<u>h</u>aqqi shay<u>a</u><b>n</b>

They have no knowledge to base this on. They merely indulge in guess-work which can never replace the truth.

But they have no knowledge therein. They follow nothing but conjecture; and conjecture avails nothing against Truth.

53

وَمَا لَهُم بِهِۦ مِنْ عِلْمٍ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًٔا

In giving them female names they have no knowledge to base this on. They merely follow speculation. Speculation is of no value against the truth, to take its place.

In giving them female names they have no knowledge to base this on. They merely follow speculation. Speculation is of no value against the truth, to take its place.

So you turn away from him who turns away from Our rememberance and wants nothing but the life of this world:

Therefore turn away from whoever has turned away from Our remembrance and has desired only the life of this world.

So turn thou from him who turns away from Our Remembrance, and desires only the present life.

Avoid thou, therefore, those who turn away from all remembrance of Us and care for no more than the life of this world,

Wherefore withdraw thou from him who turneth away from Our admonition and seeketh not but the life of the world.

Therefore withdraw (O Muhammad SAW) from him who turns away from Our Reminder (this Quran) and desires nothing but the life of this world.

So avoid him who has turned away from Our remembrance, and desires nothing but the present life.

So leave alone those who turn away from the remembrance of Us and who seek nothing but the life of the world –

Therefore withdraw from him who turns away from Our Reminder and desires nothing but the life of this world.

Then withdraw (O Muhammad) from him who fleeth from Our remembrance and desireth but the life of the world.

So avoid those who turn away from Our remembrance and desire nothing but the life of the world.

So turn from those who turn away from Our Remembrance and only desire this present life.

So turn away from whoever turns his back on Our message and desires not except the worldly life.

(Muhammad), stay away from those who turn away from Our guidance and who do not desire anything except the worldly life.

Therefore turn aside from him who turns his back upon Our reminder and does not desire anything but this world's life.

FaaAAri<u>d</u> AAan man tawall<u>a</u> AAan <u>th</u>ikrin<u>a</u> walam yurid ill<u>a</u> al<u>h</u>ay<u>a</u>ta a<b>l</b>dduny<u>a</u>

So ignore those who turn away from Our revelation and seek nothing but the life of this world.

Therefore shun those who turn away from Our Message and desire nothing but the life of this world.

53

فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا ٱلْحَيَوٰةَ ٱلدُّنْيَا

So, O Messenger, ignore those who turn away from Allah’s remembrance without showing any concern for it, and who want only the life of this world and therefore do not work for their Hereafter because they do not believe in it.

So, O Messenger, ignore those who turn away from Allah’s remembrance without showing any concern for it, and who want only the life of this world and therefore do not work for their Hereafter because they do not believe in it.

<p>Necessity of turning away from the Misguided People</p><p>فَأَعْرِ‌ضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِ‌نَا وَلَمْ يُرِ‌دْ إِلَّا الْحَيَاةَ الدُّنْيَا ذَٰلِكَ مَبْلَغُهُم مِّنَ الْعِلْمِ (So, turn away from him who turns away from Our advice, and seeks nothing but (pleasure of) the worldly life.... 53:29-30)</p><p>A Special Warning</p><p>The Qur'an here describes the condition of those unbelievers who denied the Hereafter and the Day of Judgment. Regretfully, nowadays the Muslims have characterized themselves by the same condition as a result of Western education and material needs and desires. All our attempts to make progress in the fields of various branches of knowledge, sciences and arts pivot on, or revolve around, economics. They do not think even by mistake about ma'adiyyat (matters relating to the Life Hereinafter). We believe in the Holy Prophet ﷺ and hope for his intercession. But Allah commands the Holy Prophet ﷺ to withdraw from the people of misguidance and shun them. We seek refuge in Allah from such misguidance!</p>

Necessity of turning away from the Misguided Peopleفَأَعْرِ‌ضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِ‌نَا وَلَمْ يُرِ‌دْ إِلَّا الْحَيَاةَ الدُّنْيَا ذَٰلِكَ مَبْلَغُهُم مِّنَ الْعِلْمِ (So, turn away from him who turns away from Our advice, and seeks nothing but (pleasure of) the worldly life.... 53:29-30)A Special WarningThe Qur'an here describes the condition of those unbelievers who denied the Hereafter and the Day of Judgment. Regretfully, nowadays the Muslims have characterized themselves by the same condition as a result of Western education and material needs and desires. All our attempts to make progress in the fields of various branches of knowledge, sciences and arts pivot on, or revolve around, economics. They do not think even by mistake about ma'adiyyat (matters relating to the Life Hereinafter). We believe in the Holy Prophet ﷺ and hope for his intercession. But Allah commands the Holy Prophet ﷺ to withdraw from the people of misguidance and shun them. We seek refuge in Allah from such misguidance!

This is the farthest limit of their knowledge. Surely your Lord alone knows best who has strayed away from the path and who has come to guidance.

This is the extent of their knowledge; indeed your Lord well knows one who has strayed from His path, and He well knows one who has attained guidance.

That is their attainment of knowledge. Surely thy Lord knows very well those who have gone astray from His way, and He knows very well those who are guided.

which, to them, is the only thing worth knowing. Behold, thy Sustainer is fully aware as to who has strayed from His path, and fully aware is He as to who follows His guidance.

That is their highest point of knowledge. Verily thine Lord! it is He Who is the Best Knower of him who strayeth from His way, and He is the Best Knower of him who letteth himself be guided.

That is what they could reach of knowledge. Verily, your Lord it is He Who knows best him who goes astray from His Path, and He knows best him who receives guidance.

That is the extent of their knowledge. Your Lord knows best who has strayed from His path, and He knows best who has accepted guidance.

that being the utmost of their knowledge. Surely your Lord fully knows those who have strayed away from His Path and He also fully knows those who are rightly guided.

That is what they could reach of knowledge. Verily, your Lord is He, Who knows best him who goes astray from His path, and He knows best him who receives guidance.

Such is their sum of knowledge. Lo! thy Lord is Best Aware of him who strayeth, and He is Best Aware of him whom goeth right.

That is the ultimate reach of their knowledge. Indeed your Lord knows best those who stray from His way, and He knows best those who are [rightly] guided.

That is all they have of knowledge. Your Lord knows best who has strayed from His Path, and those who are guided.

That is their sum of knowledge. Indeed, your Lord is most knowing of who strays from His way, and He is most knowing of who is guided.

This is what the extent of their knowledge amounts to. Your Lord knows best who has gone astray from His path and who has been rightly guided.

That is their goal of knowledge; surely your Lord knows best him who goes astray from His path and He knows best him who follows the right direction.

<u>Tha</u>lika mablaghuhum mina alAAilmi inna rabbaka huwa aAAlamu biman <u>d</u>alla AAan sabeelihi wahuwa aAAlamu bimani ihtad<u>a</u>

That is the ultimate extent of their knowledge. Surely your Lord knows best those who stray from His path and He knows best those who follow His guidance.

That is as far as knowledge will reach them. Verily thy Lord knoweth best those who stray from His Path, and He knoweth best those who receive guidance.

53

ذَٰلِكَ مَبْلَغُهُم مِّنَ ٱلْعِلْمِ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِمَنِ ٱهْتَدَىٰ

That which the idolaters say - about giving the angels female names - is the limit of their knowledge because they are ignorant. They have not reached certainty. Your Lord - O Messenger- knows best about those who deviate from the path of truth and He knows best about those who are guided to its path. Nothing of that is hidden from Him.

That which the idolaters say - about giving the angels female names - is the limit of their knowledge because they are ignorant. They have not reached certainty. Your Lord - O Messenger- knows best about those who deviate from the path of truth and He knows best about those who are guided to its path. Nothing of that is hidden from Him.

To God belongs whatever is in the heavens and the earth, that He may requite those who do evil, in accordance with their deeds, and those who do good with good.

And to Allah only belongs all whatever is in the heavens and all whatever is in the earth, in order to repay those who do evil for what they have done, and give an excellent reward to those who do good.

To God belongs whatsoever is in the heavens and whatsoever is in the earth, that He may recompense those who do evil for what they have done, and recompense those who have done good with the reward most fair.

Indeed, unto God belongs all that is in the heavens and all that is on earth: and so He will reward those who do evil in accordance with what they did, and will reward those who do good with ultimate good.

And Allah's is whatsoever is in the heavens and whatsoever is in the earth, that He may recompense those who do evil for that which they worked and reward those who do good with good.

And to Allah belongs all that is in the heavens and all that is in the earth, that He may requite those who do evil with that which they have done (i.e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise).

To God belongs whatever is in the heavens and whatever is on earth. He will repay those who do evil according to their deeds, and recompense those who do good with the best.

To Allah alone belongs whatever is in the heavens and whatever is in the earth. He will requite the evil-doers for their deeds and bestow a goodly reward on those who have done good,

And to Allah belongs all that is in the heavens and all that is on the earth, that He may requite those who do evil with that which they have done, and reward those who do good, with what is best.

And unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth, that He may reward those who do evil with that which they have done, and reward those who do good with goodness.

To Allah belongs whatever is in the heavens and whatever is in the earth, that He may requite those who do evil for what they have done, and reward those who do good with the best [of rewards].

To Allah belongs whatsoever is in the heavens and whatsoever is in the earth. He will recompense the evildoers according to their deeds, and recompense those who have done good with the finest reward

And to Allah belongs whatever is in the heavens and whatever is in the earth - that He may recompense those who do evil with [the penalty of] what they have done and recompense those who do good with the best [reward] -

To God belongs whatever is in the heavens and the earth. In the end God will re-compense the evil doers for their deeds and reward the righteous ones for their deeds.

And Allah's is what is in the heavens and what is in the earth, that He may reward those who do evil according to what they do, and (that) He may reward those who do good with goodness.

Walill<u>a</u>hi m<u>a</u> fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wam<u>a</u> fee alar<u>d</u>i liyajziya alla<u>th</u>eena as<u>a</u>oo bim<u>a</u> AAamiloo wayajziya alla<u>th</u>eena a<u>h</u>sanoo bi<b>a</b>l<u>h</u>usn<u>a</u>

Everything in the heavens and on the earth belongs to God and so He will requite those who do evil in accordance with their deeds and will reward those left with that which is best, for those who do good.

Yea, to Allah belongs all that is in the heavens and on earth: so that He rewards those who do evil, according to their deeds, and He rewards those who do good, with what is best.

53

وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ لِيَجْزِىَ ٱلَّذِينَ أَسَٰٓـُٔوا۟ بِمَا عَمِلُوا۟ وَيَجْزِىَ ٱلَّذِينَ أَحْسَنُوا۟ بِٱلْحُسْنَى

To Allah alone belongs whatever is in the heavens and to Him alone belongs whatever is on earth. He created, owns and controls all of it. To recompense whose who do evil actions in the world with the punishment that they deserve and to repay the believers who do good actions with Paradise.

To Allah alone belongs whatever is in the heavens and to Him alone belongs whatever is on earth. He created, owns and controls all of it. To recompense whose who do evil actions in the world with the punishment that they deserve and to repay the believers who do good actions with Paradise.

<h2 class="title">Allah knows Every Matter, whether Small or Big, and He rewards Each according to His or Her Deeds</h2><p>Allah asserts that He is the King and Owner of the heavens and earth and that He is independent of the need for anyone. He is the authority over His creation and rules them with justice. He created the creation in truth,</p><div class="text_uthmani arabic">لِيَجْزِىَ الَّذِينَ أَسَاءُواْ بِمَا عَمِلُواْ وَيِجْزِى الَّذِينَ أَحْسَنُواْ بِالْحُسْنَى</div><p>(that He may requite those who do evil with that which they have done, and reward those who do good, with what is best.) He recompenses each according to his or her deeds, good for good and evil for evil.</p><h2 class="title">Qualities of the Good-doers; Allah forgives the Small Faults</h2><p>Allah stated that the gooddoers are those who avoid major sins and immoral sins. They sometimes commit minor sins, but they will be forgiven these minor sins and covered from exposure, as Allah mentioned in another Ayah;</p><div class="text_uthmani arabic">إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَـتِكُمْ وَنُدْخِلْكُمْ مُّدْخَلاً كَرِيماً </div><p>(If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins, and admit you to a Noble Entrance.)(4:31) Allah said here,</p><div class="text_uthmani arabic">الَّذِينَ يَجْتَنِبُونَ كَبَـئِرَ الإِثْمِ وَالْفَوَحِشَ إِلاَّ اللَّمَمَ</div><p>(Those who avoid great sins and Al-Fawahish (immoral sins) except Al-Lamam), Al-Lamam means, small faults and minor errors. Imam Ahmad recorded that Ibn `Abbas said, "I have not seen anything that resembles Al-Lamam better than the Hadith that Abu Hurayrah narrated from the Prophet ,</p><div class="text_uthmani arabic">«إِنَّ اللهَ تَعَالَى كَتَبَ عَلَى ابْنِ آدَمَ حَظَّهُ مِنَ الزِّنَا، أَدْرَكَ ذلِكَ لَا مَحَالَةَ، فَزِنَا الْعَيْنِ النَّظَرُ، وَزِنَا اللِّسَانِ النُّطْقُ، وَالنَّفْسُ تَتَمَنَّى وَتَشْتَهِي، وَالْفَرْجُ يُصِدِّقُ ذلِكَ أَوْ يُكَذِّبُه»</div><p>(Verily, Allah the Exalted has decreed for the Son of Adam his share of Zina and he will certainly earn his share. The Zina of the eye is by looking, the Zina of the tongue is by talking and the heart wishes and lusts, but the sexual organ either substantiates all this or not.)" This Hadith is recorded in the Two Sahihs. Ibn Jarir recorded that Ibn Mas`ud said, "The eyes commit Zina by looking, the lips by kissing, the hands by transgressing, the feet by walking, and the sexual organ either materializes all of this or not. When one commits sexual intercourse, he will be someone who committed Zina. Otherwise, it is Al-Lamam." Masruq and Ash-Sha`bi also held the same view. `Abdur-Rahman bin Nafi`, who is also known as Ibn Lubabah At-Ta'ifi, said, "I asked Abu Hurayrah about Allah's statement,</p><div class="text_uthmani arabic">إِلاَّ اللَّمَمَ</div><p>(except the Lamam), and he said, `It pertains to kissing, winking one's eye, looking and embracing. When the sexual organ meets the sexual organ in intercourse then Ghusl is obligatory, and that is Zina."</p><h2 class="title">Encouraging Repentance and forbidding Claims of Purity for Oneself</h2><p>Allah's statement,</p><div class="text_uthmani arabic">إِنَّ رَبَّكَ وَسِعُ الْمَغْفِرَةِ</div><p>(verily, your Lord is of vast forgiveness.) asserts that His Mercy encompasses everything, and His forgiveness entails every type of sin, if one repents,</p><div class="text_uthmani arabic">قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعاً إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ </div><p>(Say: "O My servants who have transgressed against them- selves! Despair not of the mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.") (39:53) Allah said,</p><div class="text_uthmani arabic">هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُمْ مِّنَ الاٌّرْضِ</div><p>(He knows you well when He created you from the earth,) Allah says, `He was and still is the All-Knowing Whose knowledge encompasses your affairs, statements and all of the actions that will be committed by you, even when He created your father `Adam from the earth and took his offspring from his loin, as small as ants. He then divided them into two groups, a group destined for Paradise and a group to Hellfire,'</p><div class="text_uthmani arabic">وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَـتِكُمْ</div><p>(and when you were fetuses in your mothers' wombs.) when He commanded the angel to record one's provisions, age, actions and if he would be among the miserable or the happy. Allah said,</p><div class="text_uthmani arabic">فَلاَ تُزَكُّواْ أَنفُسَكُمْ</div><p>(So, ascribe not purity to yourselves.) forbidding one from ascribing purity and praising himself and thinking highly of his actions,</p><div class="text_uthmani arabic">هُوَ أَعْلَمُ بِمَنِ اتَّقَى</div><p>(He knows best him who has Taqwa.) Allah said in another Ayah,</p><div class="text_uthmani arabic">أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُمْ بَلِ اللَّهُ يُزَكِّى مَن يَشَآءُ وَلاَ يُظْلَمُونَ فَتِيلاً </div><p>(Have you not seen those who claim sanctity for themselves. Nay, but Allah sanctifies whom He wills, and they will not be dealt with unjustly, even equal to the extent of a Fatil.) (4:49) In his Sahih, Muslim recorded that Muhammad bin `Amr bin `Ata said, "I called my daughter, Barrah (the pious one), and Zaynab bint Abu Salamah said to me, `The Messenger of Allah forbade using this name. I was originally called Barrah and he said,</p><div class="text_uthmani arabic">«لَا تُزَكُّوا أَنْفُسَكُمْ، إِنَّ اللهَ أَعْلَمُ بِأَهْلِ الْبِرِّ مِنْكُم»</div><p>(Do not ascribe purity to yourselves; Allah knows best who the pious people among you are)' They said, `What should we call her' He said,</p><div class="text_uthmani arabic">«سَمُّوهَا زَيْنَب»</div><p>(Call her Zaynab.)" Imam Ahmad recorded a Hadith from `Abdur-Rahman bin Abi Bakrah, from his father who said, "A man praised another man before the Prophet . The Messenger of Allah said,</p><div class="text_uthmani arabic">«وَيْلَكَ قَطَعْتَ عُنُقَ صَاحِبِكَ مرارًا إِذَا كَانَ أَحَدُكُمْ مَادِحًا صَاحِبَهُ لَا مَحَالَةَ، فَلْيَقُلْ: أَحْسِبُ فُلَانًا وَاللهُ حَسِيبُهُ، وَلَا أُزَكِّي عَلَى اللهِ أَحَدًا، أَحْسِبُهُ كَذَا وَكَذَا، إِنْ كَانَ يَعْلَمُ ذلِك»</div><p>(Woe to you, you have cut off the neck of your friend! (He repeated this) If one of you must praise a friend of his, let him say, "I think that so-and-so is this and that; Allah knows best about him and I will never purify anyone before Allah," if he knows his friend to be as he is describing him.)" Al-Bukhari, Muslim, Abu Dawud and Ibn Majah collected this Hadith. Imam Ahmad recorded that Hammam bin Al-Harith said, "A man came before `Uthman bin `Affan and praised him. Al-Miqdad bin Al-Aswad started throwing sand in the face of that man, saying, `The Messenger of Allah ordered us to throw sand in their faces when we see those who praise."' Muslim and Abu Dawud also collected this Hadith.</p>

Allah knows Every Matter, whether Small or Big, and He rewards Each according to His or Her DeedsAllah asserts that He is the King and Owner of the heavens and earth and that He is independent of the need for anyone. He is the authority over His creation and rules them with justice. He created the creation in truth,لِيَجْزِىَ الَّذِينَ أَسَاءُواْ بِمَا عَمِلُواْ وَيِجْزِى الَّذِينَ أَحْسَنُواْ بِالْحُسْنَى(that He may requite those who do evil with that which they have done, and reward those who do good, with what is best.) He recompenses each according to his or her deeds, good for good and evil for evil.Qualities of the Good-doers; Allah forgives the Small FaultsAllah stated that the gooddoers are those who avoid major sins and immoral sins. They sometimes commit minor sins, but they will be forgiven these minor sins and covered from exposure, as Allah mentioned in another Ayah;إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَـتِكُمْ وَنُدْخِلْكُمْ مُّدْخَلاً كَرِيماً (If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins, and admit you to a Noble Entrance.)(4:31) Allah said here,الَّذِينَ يَجْتَنِبُونَ كَبَـئِرَ الإِثْمِ وَالْفَوَحِشَ إِلاَّ اللَّمَمَ(Those who avoid great sins and Al-Fawahish (immoral sins) except Al-Lamam), Al-Lamam means, small faults and minor errors. Imam Ahmad recorded that Ibn `Abbas said, "I have not seen anything that resembles Al-Lamam better than the Hadith that Abu Hurayrah narrated from the Prophet ,«إِنَّ اللهَ تَعَالَى كَتَبَ عَلَى ابْنِ آدَمَ حَظَّهُ مِنَ الزِّنَا، أَدْرَكَ ذلِكَ لَا مَحَالَةَ، فَزِنَا الْعَيْنِ النَّظَرُ، وَزِنَا اللِّسَانِ النُّطْقُ، وَالنَّفْسُ تَتَمَنَّى وَتَشْتَهِي، وَالْفَرْجُ يُصِدِّقُ ذلِكَ أَوْ يُكَذِّبُه»(Verily, Allah the Exalted has decreed for the Son of Adam his share of Zina and he will certainly earn his share. The Zina of the eye is by looking, the Zina of the tongue is by talking and the heart wishes and lusts, but the sexual organ either substantiates all this or not.)" This Hadith is recorded in the Two Sahihs. Ibn Jarir recorded that Ibn Mas`ud said, "The eyes commit Zina by looking, the lips by kissing, the hands by transgressing, the feet by walking, and the sexual organ either materializes all of this or not. When one commits sexual intercourse, he will be someone who committed Zina. Otherwise, it is Al-Lamam." Masruq and Ash-Sha`bi also held the same view. `Abdur-Rahman bin Nafi`, who is also known as Ibn Lubabah At-Ta'ifi, said, "I asked Abu Hurayrah about Allah's statement,إِلاَّ اللَّمَمَ(except the Lamam), and he said, `It pertains to kissing, winking one's eye, looking and embracing. When the sexual organ meets the sexual organ in intercourse then Ghusl is obligatory, and that is Zina."Encouraging Repentance and forbidding Claims of Purity for OneselfAllah's statement,إِنَّ رَبَّكَ وَسِعُ الْمَغْفِرَةِ(verily, your Lord is of vast forgiveness.) asserts that His Mercy encompasses everything, and His forgiveness entails every type of sin, if one repents,قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعاً إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ (Say: "O My servants who have transgressed against them- selves! Despair not of the mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.") (39:53) Allah said,هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُمْ مِّنَ الاٌّرْضِ(He knows you well when He created you from the earth,) Allah says, `He was and still is the All-Knowing Whose knowledge encompasses your affairs, statements and all of the actions that will be committed by you, even when He created your father `Adam from the earth and took his offspring from his loin, as small as ants. He then divided them into two groups, a group destined for Paradise and a group to Hellfire,'وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَـتِكُمْ(and when you were fetuses in your mothers' wombs.) when He commanded the angel to record one's provisions, age, actions and if he would be among the miserable or the happy. Allah said,فَلاَ تُزَكُّواْ أَنفُسَكُمْ(So, ascribe not purity to yourselves.) forbidding one from ascribing purity and praising himself and thinking highly of his actions,هُوَ أَعْلَمُ بِمَنِ اتَّقَى(He knows best him who has Taqwa.) Allah said in another Ayah,أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُمْ بَلِ اللَّهُ يُزَكِّى مَن يَشَآءُ وَلاَ يُظْلَمُونَ فَتِيلاً (Have you not seen those who claim sanctity for themselves. Nay, but Allah sanctifies whom He wills, and they will not be dealt with unjustly, even equal to the extent of a Fatil.) (4:49) In his Sahih, Muslim recorded that Muhammad bin `Amr bin `Ata said, "I called my daughter, Barrah (the pious one), and Zaynab bint Abu Salamah said to me, `The Messenger of Allah forbade using this name. I was originally called Barrah and he said,«لَا تُزَكُّوا أَنْفُسَكُمْ، إِنَّ اللهَ أَعْلَمُ بِأَهْلِ الْبِرِّ مِنْكُم»(Do not ascribe purity to yourselves; Allah knows best who the pious people among you are)' They said, `What should we call her' He said,«سَمُّوهَا زَيْنَب»(Call her Zaynab.)" Imam Ahmad recorded a Hadith from `Abdur-Rahman bin Abi Bakrah, from his father who said, "A man praised another man before the Prophet . The Messenger of Allah said,«وَيْلَكَ قَطَعْتَ عُنُقَ صَاحِبِكَ مرارًا إِذَا كَانَ أَحَدُكُمْ مَادِحًا صَاحِبَهُ لَا مَحَالَةَ، فَلْيَقُلْ: أَحْسِبُ فُلَانًا وَاللهُ حَسِيبُهُ، وَلَا أُزَكِّي عَلَى اللهِ أَحَدًا، أَحْسِبُهُ كَذَا وَكَذَا، إِنْ كَانَ يَعْلَمُ ذلِك»(Woe to you, you have cut off the neck of your friend! (He repeated this) If one of you must praise a friend of his, let him say, "I think that so-and-so is this and that; Allah knows best about him and I will never purify anyone before Allah," if he knows his friend to be as he is describing him.)" Al-Bukhari, Muslim, Abu Dawud and Ibn Majah collected this Hadith. Imam Ahmad recorded that Hammam bin Al-Harith said, "A man came before `Uthman bin `Affan and praised him. Al-Miqdad bin Al-Aswad started throwing sand in the face of that man, saying, `The Messenger of Allah ordered us to throw sand in their faces when we see those who praise."' Muslim and Abu Dawud also collected this Hadith.

As for those who avoid the greater sins and shameful acts, except minor trespasses, your Lord's forgiveness surely has great amplitude. He is fully knowledgeable of you as He produced you from the earth, and since you were a foetus in your mother's womb. So do not assert your goodness; he is better who takes heed and preserves himself.

Those who avoid the cardinal sins and lewdness, except that they approached it and refrained; indeed your Lord’s mercy is limitless; He knows you very well – since He has created you from clay, and when you were foetuses in your mothers’ wombs; therefore do not, on your own, claim yourselves to be clean; He well knows who are the pious.

Those who avoid the heinous sins and indecencies, save lesser offences surely thy Lord is wide in His forgiveness. Very well He knows you, when He produced you from the earth, and when you were yet unborn in your mothers' wombs; therefore hold not yourselves purified; God knows very well him who is godfearing.

As for those who avoid the [truly] grave sins and shameful deeds - even though they may some­times stumble behold, thy Sustainer is abounding in forgiveness. He is fully aware of you when He brings you into being out of dust, and when you are still hidden in your mothers’ wombs: do not, then, consider your­selves pure - [for] He knows best as to who is conscious of Him.

They are those who avoid enormities of sin and abominations save the minor offences. Verily thy Lord is of vast for giveness: He is Best Knower of you when He produced you out Of the earth, and when ye were embryos in the bellies of your mothers. So justify not yourselves; He is the Best Knower of him who feareth Him.

Those who avoid great sins (see the Quran, Verses: 6:152, 153) and Al-Fawahish (illegal sexual intercourse, etc.) except the small faults, verily, your Lord is of vast forgiveness. He knows you well when He created you from the earth (Adam), and when you were fetuses in your mothers' wombs. So ascribe not purity to yourselves. He knows best him who fears Allah and keep his duty to Him [i.e. those who are Al-Muttaqun (pious - see V. 2:2)].

Those who avoid gross sins and indecencies—except for minor lapses—your Lord is of Vast Forgiveness. He knows you well, ever since He created you from the earth, and ever since you were embryos in your mothers’ wombs. So do not acclaim your own virtue; He is fully aware of the righteous.

on those who avoid grave sins and shameful deeds, even if they may sometimes stumble into lesser offences. Surely your Lord is abounding in His Forgiveness. Very well is He aware of you since He produced you from the earth, and while you were still in your mothers' wombs and not yet born. So do not boastfully claim yourselves to be purified. He fully knows those that are truly Godfearing.

Those who avoid great sins and Al-Fawahish (immoral sins) except Al-Lamam -- verily, your Lord is of vast forgiveness. He knows you well when He created you from the earth (Adam), and when you were fetuses in your mothers' wombs. So, ascribe not purity to yourselves. He knows best him who has Taqwa.

Those who avoid enormities of sin and abominations, save the unwilled offences - (for them) lo! thy Lord is of vast mercy. He is Best Aware of you (from the time) when He created you from the earth, and when ye were hidden in the bellies of your mothers. Therefor ascribe not purity unto yourselves. He is Best Aware of him who wardeth off (evil).

Those who avoid major sins and indecencies, apart from [minor and occasional] lapses. Indeed your Lord is expansive in [His] forgiveness. He knows you best since [the time] He produced you from the earth and since you were foetuses in the bellies of your mothers. So do not flaunt your piety: He knows best those who are Godwary.

those who avoid the major sin and indecencies except the small sins, indeed your Lord is of immense forgiveness and He is more knowledgeable of you when He created you from the earth and when you were still unborn in your mothers' wombs. Do not praise yourself. Allah knows the cautious.

Those who avoid the major sins and immoralities, only [committing] slight ones. Indeed, your Lord is vast in forgiveness. He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim yourselves to be pure; He is most knowing of who fears Him.

Those who stay away from grave sins and indecency (should know that) for their trivial sins your Lord's forgiveness is vast. He knows best about you. When He created you from the earth and when you were embryos in your mother's wombs. Do not consider yourselves very great. God knows best who is the most righteous person.

Those who keep aloof from the great sins and the indecencies but the passing idea; surely your Lord is liberal in forgiving. He knows you best when He brings you forth from the earth and when you are embryos in the wombs of your mothers; therefore do not attribute purity to your souls; He knows him best who guards (against evil).

Alla<u>th</u>eena yajtaniboona kab<u>a</u>ira alithmi wa<b>a</b>lfaw<u>ah</u>isha ill<u>a</u> allamama inna rabbaka w<u>a</u>siAAu almaghfirati huwa aAAlamu bikum i<u>th</u> anshaakum mina alar<u>d</u>i wai<u>th</u> antum ajinnatun fee bu<u>t</u>ooni ommah<u>a</u>tikum fal<u>a</u> tuzakkoo anfusakum huwa aAAlamu bimani ittaq<u>a</u>

As for those who refrain from committing grave sins and indecent acts, though they may commit minor offences, your Lord is unstinting in His forgiveness. He knows you when He brings you out of the earth, and when you were embryos in the wombs of your mothers; so do not make claims to be pure. He knows best who is truly righteous.

Those who avoid great sins and shameful deeds, only (falling into) small faults,- verily thy Lord is ample in forgiveness. He knows you well when He brings you out of the earth, And when ye are hidden in your mothers' wombs. Therefore justify not yourselves: He knows best who it is that guards against evil.

53

ٱلَّذِينَ يَجْتَنِبُونَ كَبَٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَٰتِكُمْ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ

Those who stay away from major sins and evil wrongs, besides minor sins as these are forgiven by leaving out the major ones and by an abundance of good deeds. Your Lord, O Messenger, is of vast forgiveness. He forgives the sins of His servants when they repent from them. He, (may He be glorified), knew best about their states and affairs when He created their father, Adam, from earth and when you were in the wombs of your mothers, being created in one form after another. Nothing of that is hidden from Him. So do not claim purity for your souls by praising them and asserting their piety. He, (may He be glorified), knows best about those who are mindful of Him, by fulfilling His instructions and avoiding His prohibitions.

Those who stay away from major sins and evil wrongs, besides minor sins as these are forgiven by leaving out the major ones and by an abundance of good deeds. Your Lord, O Messenger, is of vast forgiveness. He forgives the sins of His servants when they repent from them. He, (may He be glorified), knew best about their states and affairs when He created their father, Adam, from earth and when you were in the wombs of your mothers, being created in one form after another. Nothing of that is hidden from Him. So do not claim purity for your souls by praising them and asserting their piety. He, (may He be glorified), knows best about those who are mindful of Him, by fulfilling His instructions and avoiding His prohibitions.

<p>Allah Forgives the Small Faults, Al-Lamam</p><p>الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ‌ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ (those who abstain from the major sins and from shameful acts, except minor involvements....53:32) The preceding verse praises those who follow the right guidance of Allah and do good deeds. In the present verse, it is stated that the good-doers are those who avoid major sins and, especially immoral sins and shameful deeds. There is one exception made by the expression lamam [ which will be elaborated upon later ].It means that they sometimes do commit minor sins [ lamam ] but that does not exclude them from the category of being muhsinin [ good-doers ].</p><p>The Companions and their followers interpret the word لَمَم lamam in two different ways:</p><p>[ 1] Some commentators are of the view that it refers to small faults and minor errors which in Surah An-Nisa' has been described as sayyi'at: إِن تَجْتَنِبُوا كَبَائِرَ‌ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ‌ عَنكُمْ سَيِّئَاتِكُمْ " (if you abstain from the major (sins) out of what you have been forbidden from We shall write off your minor sins - 4:31". Ibn-Kathir has reported this from Sayyidna Ibn ` Abbas and Abu Hurairah ؓ</p><p>[ 2] Some other scholars have held that lamam means, a sin that a person commits incidentally and then repents. After repentance, he never repeats it. Ibn Kathir has reported a narration from Ibn Jarir, first through Sayyidna Mujahid, and again through Sayyidna ` Ata', from Ibn ` Abbas ؓ and through Hasan Basri (رح) from Sayyidna Abu Hurairah ؓ . The gist of that narration too is that even if a person were to commit a major sin incidentally and repents, he will not be excluded from the ranks of the God-fearing people. Verse [ 135] of Surah 'Al-` Imran:</p><p>[ 3]</p><p>وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُ‌وا اللَّـهَ فَاسْتَغْفَرُ‌وا لِذُنُوبِهِمْ وَمَن يَغْفِرُ‌ الذُّنُوبَ إِلَّا اللَّـهُ وَلَمْ يُصِرُّ‌وا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ ﴿135﴾</p><p>And those who, when they happen to commit a shameful act or wrong themselves, remember Allah, then, seek forgiveness for their sins - and who is there to forgive sins except Allah? - and do not persist in what they have done, knowingly. [ 3:135]</p><p>It should be noted that overwhelming majority of scholars concur that if a person persists in a minor sin and continues to do it in a determined way so that it becomes a habit, it will no longer be a minor sin, but will turn into a major sin. Therefore, Maulana Ashraf ` Ali Thanawi (رح) has explained the word lamam as those small sins in which the doer does not persist.</p><p>Definition of Major and Minor Sins</p><p>This subject is taken up in full detail in Surah An-Nisa' in this book Vol. 2/pp 404-410, under verse [ 31] إِن تَجْتَنِبُوا كَبَائِرَ‌ مَا تُنْهَوْنَ عَنْهُ "If you abstain from major [ sins ] out of what you have been forbidden from, We shall write off your minor sins..." , [ q.v.].</p><p>هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْ‌ضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ (He knows you more than anyone else [ from a time ] when He created you from the earth and when you were embryos in the wombs of your mothers...53:32) The word ajinnatun is the plural of janin which means embryo or foetus. This verse purports to say that man does not have knowledge of himself as much as Allah knows him. When he went through the various phases of his creation in his mother's womb, he did not have any knowledge or sense. But his Creator knows fully well how wisely He was creating him. Thus he is made aware of his inability and lack of sufficient knowledge. Having said this, he is further made aware of the fact that any good he does is not his personal accomplishment. The ultimate source of his achievement is Allah: It is Allah who has given him limbs, organs and other parts of the body to perform the righteous deeds; it is He who has equipped him with the ability to move his limbs; then He has created the urge, will and determination to perform righteous actions. Hence, not even the greatest righteous, pious and God-fearing person has the right to pride upon his works and behave arrogantly. Besides, no one yet knows what the end result of his activities will be. Yet the end result is the most important factor in our life. Therefore, pride and arrogance is meaningless.</p><p>The concluding part of the verse puts it thus:</p><p>فَلَا تُزَكُّوا أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ</p><p>So, do not claim purity [ from faults ] for your selves. He knows best who is God-fearing... (53:32).</p><p>In other words, the merit of a person lies not only in his outer actions, but in taqwa in one's heart and in his inner moral excellence and uprightness which endures till his death. Only Allah knows who is perfect in this quality.</p><p>Sayyidah Zainab bint Abi Salamah ؓ was named by her parents as Barrah which means 'righteous or upright'. The Holy Prophet ﷺ recited the concluding part of this verse فَلَا تُزَكُّوا أَنفُسَكُمْ (Do not claim purity for your selves.) and suggested the name be changed. Therefore, they changed her name to 'Zainab'. Imam Ahmad records on the authority of ` Abdur-Rahman Ibn Abi Bakrah ؓ that a person praised another person in the presence of the Holy Prophet ﷺ . He stopped him and said "If you have to praise a person, then say, 'according to my knowledge the person appears to be upright and God-fearing وَلَا اُزَکِّی عَلَی اللہِ - and I cannot say that he is so` in the sight of Allah as well'.</p>

Allah Forgives the Small Faults, Al-Lamamالَّذِينَ يَجْتَنِبُونَ كَبَائِرَ‌ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ (those who abstain from the major sins and from shameful acts, except minor involvements....53:32) The preceding verse praises those who follow the right guidance of Allah and do good deeds. In the present verse, it is stated that the good-doers are those who avoid major sins and, especially immoral sins and shameful deeds. There is one exception made by the expression lamam [ which will be elaborated upon later ].It means that they sometimes do commit minor sins [ lamam ] but that does not exclude them from the category of being muhsinin [ good-doers ].The Companions and their followers interpret the word لَمَم lamam in two different ways:[ 1] Some commentators are of the view that it refers to small faults and minor errors which in Surah An-Nisa' has been described as sayyi'at: إِن تَجْتَنِبُوا كَبَائِرَ‌ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ‌ عَنكُمْ سَيِّئَاتِكُمْ " (if you abstain from the major (sins) out of what you have been forbidden from We shall write off your minor sins - 4:31". Ibn-Kathir has reported this from Sayyidna Ibn ` Abbas and Abu Hurairah ؓ[ 2] Some other scholars have held that lamam means, a sin that a person commits incidentally and then repents. After repentance, he never repeats it. Ibn Kathir has reported a narration from Ibn Jarir, first through Sayyidna Mujahid, and again through Sayyidna ` Ata', from Ibn ` Abbas ؓ and through Hasan Basri (رح) from Sayyidna Abu Hurairah ؓ . The gist of that narration too is that even if a person were to commit a major sin incidentally and repents, he will not be excluded from the ranks of the God-fearing people. Verse [ 135] of Surah 'Al-` Imran:[ 3]وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُ‌وا اللَّـهَ فَاسْتَغْفَرُ‌وا لِذُنُوبِهِمْ وَمَن يَغْفِرُ‌ الذُّنُوبَ إِلَّا اللَّـهُ وَلَمْ يُصِرُّ‌وا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ ﴿135﴾And those who, when they happen to commit a shameful act or wrong themselves, remember Allah, then, seek forgiveness for their sins - and who is there to forgive sins except Allah? - and do not persist in what they have done, knowingly. [ 3:135]It should be noted that overwhelming majority of scholars concur that if a person persists in a minor sin and continues to do it in a determined way so that it becomes a habit, it will no longer be a minor sin, but will turn into a major sin. Therefore, Maulana Ashraf ` Ali Thanawi (رح) has explained the word lamam as those small sins in which the doer does not persist.Definition of Major and Minor SinsThis subject is taken up in full detail in Surah An-Nisa' in this book Vol. 2/pp 404-410, under verse [ 31] إِن تَجْتَنِبُوا كَبَائِرَ‌ مَا تُنْهَوْنَ عَنْهُ "If you abstain from major [ sins ] out of what you have been forbidden from, We shall write off your minor sins..." , [ q.v.].هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْ‌ضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ (He knows you more than anyone else [ from a time ] when He created you from the earth and when you were embryos in the wombs of your mothers...53:32) The word ajinnatun is the plural of janin which means embryo or foetus. This verse purports to say that man does not have knowledge of himself as much as Allah knows him. When he went through the various phases of his creation in his mother's womb, he did not have any knowledge or sense. But his Creator knows fully well how wisely He was creating him. Thus he is made aware of his inability and lack of sufficient knowledge. Having said this, he is further made aware of the fact that any good he does is not his personal accomplishment. The ultimate source of his achievement is Allah: It is Allah who has given him limbs, organs and other parts of the body to perform the righteous deeds; it is He who has equipped him with the ability to move his limbs; then He has created the urge, will and determination to perform righteous actions. Hence, not even the greatest righteous, pious and God-fearing person has the right to pride upon his works and behave arrogantly. Besides, no one yet knows what the end result of his activities will be. Yet the end result is the most important factor in our life. Therefore, pride and arrogance is meaningless.The concluding part of the verse puts it thus:فَلَا تُزَكُّوا أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰSo, do not claim purity [ from faults ] for your selves. He knows best who is God-fearing... (53:32).In other words, the merit of a person lies not only in his outer actions, but in taqwa in one's heart and in his inner moral excellence and uprightness which endures till his death. Only Allah knows who is perfect in this quality.Sayyidah Zainab bint Abi Salamah ؓ was named by her parents as Barrah which means 'righteous or upright'. The Holy Prophet ﷺ recited the concluding part of this verse فَلَا تُزَكُّوا أَنفُسَكُمْ (Do not claim purity for your selves.) and suggested the name be changed. Therefore, they changed her name to 'Zainab'. Imam Ahmad records on the authority of ` Abdur-Rahman Ibn Abi Bakrah ؓ that a person praised another person in the presence of the Holy Prophet ﷺ . He stopped him and said "If you have to praise a person, then say, 'according to my knowledge the person appears to be upright and God-fearing وَلَا اُزَکِّی عَلَی اللہِ - and I cannot say that he is so` in the sight of Allah as well'.

Have you seen him who turns his back,

So did you observe him who turned away?

Hast thou considered him who turns his back

HAST THOU, then, ever considered him who turns away [from remembering Us, and cares for no more than the life of this world],

Observedest thou him who turned away?

Did you (O Muhammad SAW) observe him who turned away (from Islam).

Have you considered him who turned away?

(O Prophet), did you see him who turned away (from the Path of Allah),

Did you observe him who turned away (from Islam).

Didst thou (O Muhammad) observe him who turned away,

Did you see him who turned away,

Have you considered he who turns his back,

Have you seen the one who turned away

(Muhammad), have you ever seen the one who has turned away (from guidance),

Have you then seen him who turns his back?

Afaraayta alla<u>th</u>ee tawall<u>a</u>

Have you [Prophet] considered the man who turned away,

Seest thou one who turns back,

53

أَفَرَءَيْتَ ٱلَّذِى تَوَلَّىٰ

Have you seen the evil state of the one who turned away from Islam after coming close to it?

Have you seen the evil state of the one who turned away from Islam after coming close to it?

<p>Background of Revelation</p><p>Ad-Durr-ul-Manthur reports from Ibn Jarir that a person embraced Islam and one of his friends rebuked him for having abandoned his forefather's religion. He responded that he fears Allah's chastisement. The friend told him to make a certain payment to him, and he will take upon himself his punishment of the Hereafter. Thus he [ the new Muslim ] will be spared from the chastisement, and consequently he made the payment to him. The friend demanded more payment. After a scuffle, he made the additional payment to him, and for the balance a document was drawn up with signatures of witnesses. That person, according to Ruh-ul-Ma’ ani, was Walid Ibn Mughirah who was inclined towards Islam. But his friend reproached him and took the responsibility of punishment upon his own shoulders.</p><p>أَفَرَ‌أَيْتَ الَّذِي تَوَلَّىٰ (Did you see the one who turned away,… 53:33 word tawalla literally means 'to turn the face away', and it connotes in this context a person who turns away from Allah's obedience.</p>

Background of RevelationAd-Durr-ul-Manthur reports from Ibn Jarir that a person embraced Islam and one of his friends rebuked him for having abandoned his forefather's religion. He responded that he fears Allah's chastisement. The friend told him to make a certain payment to him, and he will take upon himself his punishment of the Hereafter. Thus he [ the new Muslim ] will be spared from the chastisement, and consequently he made the payment to him. The friend demanded more payment. After a scuffle, he made the additional payment to him, and for the balance a document was drawn up with signatures of witnesses. That person, according to Ruh-ul-Ma’ ani, was Walid Ibn Mughirah who was inclined towards Islam. But his friend reproached him and took the responsibility of punishment upon his own shoulders.أَفَرَ‌أَيْتَ الَّذِي تَوَلَّىٰ (Did you see the one who turned away,… 53:33 word tawalla literally means 'to turn the face away', and it connotes in this context a person who turns away from Allah's obedience.

<h2 class="title">Chastising Those Who disobey Allah and stop giving Charity</h2><p>Allah the Exalted chastises those who turn away from His obedience,</p><div class="text_uthmani arabic">فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى </div><p>(So he (the disbeliever) neither believed nor prayed! But on the contrary, he belied and turned away!)(75:31-32),</p><div class="text_uthmani arabic">وَأَعْطَى قَلِيلاً وَأَكْدَى </div><p>(And gave a little, then stopped) Ibn `Abbas said, "Gave a little, then stopped giving." Similar was said by Mujahid, Sa`id bin Jubayr, `Ikrimah, Qatadah and several others. `Ikrimah and Sa`id said: "Like the case of a people who dig a well, during the course of which they find a rock preventing them from completing their work. So they say, `We are finished' and they abandon the work." Allah's statement,</p><div class="text_uthmani arabic">أَعِنْدَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَىٰ </div><p>(Is with him the knowledge of the Unseen so that he sees) means, does this person, who stopped giving for fear of poverty and ended his acts of charity have knowledge of the Unseen and thus knows that if he does not stop giving, his wealth will go away No. Such a person has stopped giving in charity for righteous causes and did not keep relations with kith and kin because of his miserliness, being stingy and out of fear of poverty. The Prophet said in a Hadith,</p><div class="text_uthmani arabic">«أَنْفِقْ بِلَالُ، وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا»</div><p>(O Bilal, spend and fear not less provisions from the Owner of the Thone.) Allah the Exalted and Most honored said,</p><div class="text_uthmani arabic">وَمَآ أَنفَقْتُمْ مِّن شَىْءٍ فَهُوَ يُخْلِفُهُ وَهُوَ خَيْرُ الرَّازِقِينَ</div><p>(And whatsoever you spend of anything (in Allah's cause), He will replace it. And He is the Best of providers.)(34:39)</p><h2 class="title">The Meaning of `fulfilled</h2><p>Allah the Exalted said,</p><div class="text_uthmani arabic">أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَى - وَإِبْرَهِيمَ الَّذِى وَفَّى </div><p>(Or is he not informed with what is in the Suhuf of Musa. And of Ibrahim who fulfilled), Sa`id bin Jubayr and Ath-Thawri said it means: "Conveyed all that he was ordered to convey." Ibn `Abbas said about:</p><div class="text_uthmani arabic">وَفَّى</div><p>(fulfilled) "He delivered all that Allah ordered him to deliver." Sa`id bin Jubayr said about:</p><div class="text_uthmani arabic">وَفَّى</div><p>(fulfilled), "What he was ordered." Qatadah said about:</p><div class="text_uthmani arabic">وَفَّى</div><p>(fulfilled), "He obeyed Allah and delivered His Message to His creatures." This is the view preferred by Ibn Jarir because it includes the statement before it and supports it. Allah said,</p><div class="text_uthmani arabic">وَإِذِ ابْتَلَى إِبْرَهِيمَ رَبُّهُ بِكَلِمَـتٍ فَأَتَمَّهُنَّ قَالَ إِنِّى جَـعِلُكَ لِلنَّاسِ إِمَامًا</div><p>(And (remember) when the Lord of Ibrahim tried him with (certain) commands, which he fulfilled. He said: "Verily, I am going to make you an Imam (a leader) for mankind.")(2:124) Therefore, Ibrahim fulfilled all the commands of his Lord, stayed away from all the prohibitions, and conveyed Allah's Message in its entirety. Therefore, he is worthy of being made a leader for mankind in all of his affairs, statements and actions. Allah the Exalted said,</p><div class="text_uthmani arabic">ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ </div><p>(Then, We have sent the revelation to you (saying): "Follow the religion of Ibrahim, a Hanif, and he was not of the idolators.")(16:123)</p><h2 class="title">None shall carry the Burden of Any Other on the Day of Resurrection</h2><p>Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,</p><div class="text_uthmani arabic">أَلاَّ تَزِرُ وَزِرَةٌ وِزْرَ أُخْرَى </div><p>(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states</p><div class="text_uthmani arabic">وَإِن تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لاَ يُحْمَلْ مِنْهُ شَىْءٌ وَلَوْ كَانَ ذَا قُرْبَى</div><p>(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,</p><div class="text_uthmani arabic">وَأَن لَّيْسَ لِلإِنسَـنِ إِلاَّ مَا سَعَى </div><p>(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«إِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: مِنْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ، أَوْ صَدَقَةٍ جَارِيَةٍ مِنْ بَعْدِهِ، أَوْ عِلْمٍ يُنْتَفَعُ بِه»</div><p>(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,</p><div class="text_uthmani arabic">«إِنَّ أَطْيَبَ مَا أَكَلَ الرَّجُلُ مِنْ كَسْبِهِ، وَإِنَّ وَلَدَهُ مِنْ كَسْبِه»</div><p>(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,</p><div class="text_uthmani arabic">إِنَّا نَحْنُ نُحْىِ الْمَوْتَى وَنَكْتُبُ مَاَ قَدَّمُواْ وَءَاثَارَهُمْ</div><p>(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,</p><div class="text_uthmani arabic">«مَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنِ اتَّبَعَهُ، مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْئًا»</div><p>(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,</p><div class="text_uthmani arabic">وَأَنَّ سَعْيَهُ سَوْفَ يُرَى </div><p>(And that his deeds will be seen.) meaning, on the Day of Resurrection,</p><div class="text_uthmani arabic">وَقُلِ اعْمَلُواْ فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَى عَـلِمِ الْغَيْبِ وَالشَّهَـدَةِ فَيُنَبِّئُكُمْ بِمَا كُنتُمْ تَعْمَلُونَ </div><p>(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.")(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,</p><div class="text_uthmani arabic">ثُمَّ يُجْزَاهُ الْجَزَآءَ الأَوْفَى </div><p>(Then he will be recompensed with a full and the best recompense.)</p>

Chastising Those Who disobey Allah and stop giving CharityAllah the Exalted chastises those who turn away from His obedience,فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى (So he (the disbeliever) neither believed nor prayed! But on the contrary, he belied and turned away!)(75:31-32),وَأَعْطَى قَلِيلاً وَأَكْدَى (And gave a little, then stopped) Ibn `Abbas said, "Gave a little, then stopped giving." Similar was said by Mujahid, Sa`id bin Jubayr, `Ikrimah, Qatadah and several others. `Ikrimah and Sa`id said: "Like the case of a people who dig a well, during the course of which they find a rock preventing them from completing their work. So they say, `We are finished' and they abandon the work." Allah's statement,أَعِنْدَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَىٰ (Is with him the knowledge of the Unseen so that he sees) means, does this person, who stopped giving for fear of poverty and ended his acts of charity have knowledge of the Unseen and thus knows that if he does not stop giving, his wealth will go away No. Such a person has stopped giving in charity for righteous causes and did not keep relations with kith and kin because of his miserliness, being stingy and out of fear of poverty. The Prophet said in a Hadith,«أَنْفِقْ بِلَالُ، وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا»(O Bilal, spend and fear not less provisions from the Owner of the Thone.) Allah the Exalted and Most honored said,وَمَآ أَنفَقْتُمْ مِّن شَىْءٍ فَهُوَ يُخْلِفُهُ وَهُوَ خَيْرُ الرَّازِقِينَ(And whatsoever you spend of anything (in Allah's cause), He will replace it. And He is the Best of providers.)(34:39)The Meaning of `fulfilledAllah the Exalted said,أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَى - وَإِبْرَهِيمَ الَّذِى وَفَّى (Or is he not informed with what is in the Suhuf of Musa. And of Ibrahim who fulfilled), Sa`id bin Jubayr and Ath-Thawri said it means: "Conveyed all that he was ordered to convey." Ibn `Abbas said about:وَفَّى(fulfilled) "He delivered all that Allah ordered him to deliver." Sa`id bin Jubayr said about:وَفَّى(fulfilled), "What he was ordered." Qatadah said about:وَفَّى(fulfilled), "He obeyed Allah and delivered His Message to His creatures." This is the view preferred by Ibn Jarir because it includes the statement before it and supports it. Allah said,وَإِذِ ابْتَلَى إِبْرَهِيمَ رَبُّهُ بِكَلِمَـتٍ فَأَتَمَّهُنَّ قَالَ إِنِّى جَـعِلُكَ لِلنَّاسِ إِمَامًا(And (remember) when the Lord of Ibrahim tried him with (certain) commands, which he fulfilled. He said: "Verily, I am going to make you an Imam (a leader) for mankind.")(2:124) Therefore, Ibrahim fulfilled all the commands of his Lord, stayed away from all the prohibitions, and conveyed Allah's Message in its entirety. Therefore, he is worthy of being made a leader for mankind in all of his affairs, statements and actions. Allah the Exalted said,ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (Then, We have sent the revelation to you (saying): "Follow the religion of Ibrahim, a Hanif, and he was not of the idolators.")(16:123)None shall carry the Burden of Any Other on the Day of ResurrectionAllah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,أَلاَّ تَزِرُ وَزِرَةٌ وِزْرَ أُخْرَى (That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah statesوَإِن تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لاَ يُحْمَلْ مِنْهُ شَىْءٌ وَلَوْ كَانَ ذَا قُرْبَى(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,وَأَن لَّيْسَ لِلإِنسَـنِ إِلاَّ مَا سَعَى (And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,«إِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: مِنْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ، أَوْ صَدَقَةٍ جَارِيَةٍ مِنْ بَعْدِهِ، أَوْ عِلْمٍ يُنْتَفَعُ بِه»(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,«إِنَّ أَطْيَبَ مَا أَكَلَ الرَّجُلُ مِنْ كَسْبِهِ، وَإِنَّ وَلَدَهُ مِنْ كَسْبِه»(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,إِنَّا نَحْنُ نُحْىِ الْمَوْتَى وَنَكْتُبُ مَاَ قَدَّمُواْ وَءَاثَارَهُمْ(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,«مَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنِ اتَّبَعَهُ، مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْئًا»(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,وَأَنَّ سَعْيَهُ سَوْفَ يُرَى (And that his deeds will be seen.) meaning, on the Day of Resurrection,وَقُلِ اعْمَلُواْ فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَى عَـلِمِ الْغَيْبِ وَالشَّهَـدَةِ فَيُنَبِّئُكُمْ بِمَا كُنتُمْ تَعْمَلُونَ (And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.")(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,ثُمَّ يُجْزَاهُ الْجَزَآءَ الأَوْفَى (Then he will be recompensed with a full and the best recompense.)

Who gives but little, and is niggardly?

And he gave a little, then refrained?

and gives a little, and then grudgingly?

and gives so little [of himself for the good of his soul], and so grudgingly?

And gave little, and then stopped?

And gave a little, then stopped (giving)?

And gave a little, and held back?

who gave a little, and then stopped?

And gave a little, then stopped

And gave a little, then was grudging?

gave a little and held off?

and gives a little, grudgingly?

And gave a little and [then] refrained?

and grudgingly spends very little for the cause of God?

And gives a little and (then) withholds.

WaaAA<u>ta</u> qaleelan waakd<u>a</u>

who at first gave a little, then later held back?

Gives a little, then hardens (his heart)?

53

وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰٓ

He gave a little wealth and then held back, because miserliness was an innate quality in him. Despite this he declares his soul to be pure.

He gave a little wealth and then held back, because miserliness was an innate quality in him. Despite this he declares his soul to be pure.

<p>وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰ (and gave a little, and stopped? ...53:34) The word akda is derived from kudyah which refers to a hard or stony piece of ground or clod that appears in the course of digging a well or a trench. As a result, the digger cannot dig any further. Thus the meaning of the verse is that at first he gave a little, then he stopped giving. In view of the incident narrated under the heading of "Background of Revelation", the meaning is quite clear. [ For the person in that incident paid a little amount and then stopped payment.] Apart from this meaning, Sayyidna Mujahid, Said Ibn Jubair, ` Ikrimah, Qatadah and others interpret this word to imply that a person spent a little in Allah's way, then stopped it; or at first he was somewhat inclined towards Allah's obedience, and he obeyed Him for a while, and then gave it up [ vide Ibn Kathir ].</p>

وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰ (and gave a little, and stopped? ...53:34) The word akda is derived from kudyah which refers to a hard or stony piece of ground or clod that appears in the course of digging a well or a trench. As a result, the digger cannot dig any further. Thus the meaning of the verse is that at first he gave a little, then he stopped giving. In view of the incident narrated under the heading of "Background of Revelation", the meaning is quite clear. [ For the person in that incident paid a little amount and then stopped payment.] Apart from this meaning, Sayyidna Mujahid, Said Ibn Jubair, ` Ikrimah, Qatadah and others interpret this word to imply that a person spent a little in Allah's way, then stopped it; or at first he was somewhat inclined towards Allah's obedience, and he obeyed Him for a while, and then gave it up [ vide Ibn Kathir ].

Has he knowledge of the Unknown that he perceives everything?

Does he have knowledge of the hidden, so he can foresee?

Does he possess the knowledge of the Unseen, and therefore he sees?

Does he [claim to] have knowledge of some­thing that is beyond the reach of human perception, so that he can see [it clearly]?

Is with him knowledge of the unseen so that he seeth?

Is with him the knowledge of the unseen so that he sees?

Does he possess knowledge of the unseen, and can therefore foresee?

Does he have any knowledge of the world beyond the ken of sense-perception, and therefore, clearly sees (the Truth)?

Is with him the knowledge of the Unseen so that he sees

Hath he knowledge of the Unseen so that he seeth?

Does he have the knowledge of the Unseen so that he sees?

Or, does he possess knowledge of the Unseen, and can therefore see?

Does he have knowledge of the unseen, so he sees?

Does he possess the knowledge of the unseen, thus, he sees (all things)?

Has he the knowledge of the unseen so that he can see?

aAAindahu AAilmu alghaybi fahuwa yar<u>a</u>

Has he knowledge of the unseen, so that he sees?

What! Has he knowledge of the Unseen so that he can see?

53

أَعِندَهُۥ عِلْمُ ٱلْغَيْبِ فَهُوَ يَرَىٰٓ

Does he have knowledge of the Ghaib and therefore sees and speaks about the Ghaib?

Does he have knowledge of the Ghaib and therefore sees and speaks about the Ghaib?

<p>أَعِندَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَ‌ىٰ (Does he have knowledge of the Unseen whereby he sees [ what he believes ]?...53:35) According to the story recounted in connection with the occasion of revelation, the verse means: The person who embraced Islam and later abandoned it because his friend assured him that he would bear the punishment in the Hereafter on his behalf, and spare him the pain. The fool believed him and took for granted the assurance given to him. Does he have the knowledge of the Unseen, so that he is able to see that the chastisement he deserves for disbelief will be taken over for sure by his friend? This is wholly a make-believe situation. He neither has the knowledge of the Unseen, nor can he take on the punishment of somebody else and save him. Apart from the story recounted in connection with the occasion of revelation, the verse would mean: Does this person, who stopped giving for fear of poverty and ended his acts of charity have knowledge of the Unseen and thus knows that if he does not stop spending, his wealth will go away? No. This is absolutely false. Such a person has neither the knowledge of the Unseen so that he is able to see that if he goes on spending, his wealth wi11 be depleted and not replenished. He stopped spending in charity for righteous causes, and did not keep relations with kith and kin because of his miserliness, being stingy and out of fear of poverty. The Qur'an makes plain in [ 34:39]</p><p>مَا أَنفَقْتُم مِّن شَيْءٍ فَهُوَ يُخْلِفُهُ ۖ وَهُوَ خَيْرُ‌ الرَّ‌ازِقِينَ</p><p>And whatever thing you spend, He replaces it. And He is the best of the sustainers. [ 34:39]</p>

أَعِندَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَ‌ىٰ (Does he have knowledge of the Unseen whereby he sees [ what he believes ]?...53:35) According to the story recounted in connection with the occasion of revelation, the verse means: The person who embraced Islam and later abandoned it because his friend assured him that he would bear the punishment in the Hereafter on his behalf, and spare him the pain. The fool believed him and took for granted the assurance given to him. Does he have the knowledge of the Unseen, so that he is able to see that the chastisement he deserves for disbelief will be taken over for sure by his friend? This is wholly a make-believe situation. He neither has the knowledge of the Unseen, nor can he take on the punishment of somebody else and save him. Apart from the story recounted in connection with the occasion of revelation, the verse would mean: Does this person, who stopped giving for fear of poverty and ended his acts of charity have knowledge of the Unseen and thus knows that if he does not stop spending, his wealth will go away? No. This is absolutely false. Such a person has neither the knowledge of the Unseen so that he is able to see that if he goes on spending, his wealth wi11 be depleted and not replenished. He stopped spending in charity for righteous causes, and did not keep relations with kith and kin because of his miserliness, being stingy and out of fear of poverty. The Qur'an makes plain in [ 34:39]مَا أَنفَقْتُم مِّن شَيْءٍ فَهُوَ يُخْلِفُهُ ۖ وَهُوَ خَيْرُ‌ الرَّ‌ازِقِينَAnd whatever thing you spend, He replaces it. And He is the best of the sustainers. [ 34:39]

Has he not heard what is contained in the Book of Moses,

Did not the news reach him, of that which is mentioned in the Books of Moosa?

Or has he not been told of what is in the scrolls of Moses,

Or has he never yet been told of what was [said] in the revelations of Moses,

Hath he not been told of that which is in the writs of Musa.

Or is he not informed with what is in the Pages (Scripture) of Musa (Moses),

Or was he not informed of what is in the Scrolls of Moses?

Has he not been informed of what is in the Scrolls of Moses,

Or is he not informed with what is in the Suhuf of Musa,

Or hath he not had news of what is in the books of Moses

Has he not been informed of what is in the scriptures of Moses,

Or, has he not been told of that which is in the Scrolls of Moses

Or has he not been informed of what was in the scriptures of Moses

Has not he been informed of the contents of the Book of Moses

Or, has he not been informed of what is in the scriptures of Musa?

Am lam yunabba bim<u>a</u> fee <u>s</u>u<u>h</u>ufi moos<u>a</u>

Has he not been made acquainted with what was written in the scriptures of Moses?

Nay, is he not acquainted with what is in the Books of Moses-

53

أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَىٰ

Or is he fabricating against Allah? Or has this person, who makes up lies about Allah, not been informed about what was in the earlier scriptures that Allah had revealed to Moses?

Or is he fabricating against Allah? Or has this person, who makes up lies about Allah, not been informed about what was in the earlier scriptures that Allah had revealed to Moses?

<p>أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَىٰ وَإِبْرَ‌اهِيمَ الَّذِي وَفَّىٰ (Has he not been told of what was [ revealed ] in the scriptures of Musa and of Ibrahim who fulfilled [ his covenant ]?... 53:36- 37) In verse [ 37], the Prophet Ibrahim I has been described by the expression waffa which is derived from the root word wafa' and it means to fulfill faithfully the covenant one has made with someone.</p><p>Special Characteristic of Ibrahim (علیہ السلام) : fulfillment of Covenant</p><p>Holy Prophet Ibrahim (علیہ السلام) had a covenant with Allah that he will obey Him and convey His Message to all the people. He fulfilled faithfully the covenant: He obeyed Allah and delivered His Message to His creatures. As a result, he was made to pass through severe trials and tribulations. This is the interpretation placed upon the expression waffa (fulfilled) by Ibn Jarir, Ibn Kathir and others.</p><p>Several narratives describe particular works of Holy Prophet Ibrahim (علیہ السلام) as a purport of the expression waffa, but the two versions are not contradictory, because fulfillment of covenant is general. It comprehends acting upon all the Divine injunctions, obeying Allah in all actions, fulfilling the duties of Prophet-hood and messenger-ship and reforming the creation of Allah.</p><p>Let us consider the narrative which Ibn Abi Hatim has reported on the authority of Sayyidna Abu 'Umamah ؓ that the Holy Prophet ﷺ recited the verse 37, and asked: Do you know what is the meaning of waffa (fulfilled)? Sayyidna Abu 'Umamah ؓ replied: Allah and His Rasul know best. The Holy Prophet ﷺ said:</p><p>وَفّٰی عَمَلَ یَومِیہٖ بِاَربَعِ رَکعَاتِ فِی اَوَّلِ النَّھَارِ ۔ (ابن کثیر)</p><p>"He fulfilled the day's work by starting it with the performance of four rak'at [ that is, salat-ul-ishraq ]."</p><p>This is supported by the Tradition recorded in Tirmidhi on the authority of Sayyidna Abu Dharr ؓ ، according to whom the Holy Prophet ﷺ said:</p><p>اِبنَ آدَم ارکَع لِی اَربَعَ رَکعَاتِ مَّن اَوَّلِ النَّھَار اَکفِکَ اٰخِرَہ، (ابن کثیر)</p><p>"0 Son of 'Adam! Perform four rak’ at of prayer in the early part of the day, I shall take of you in all your affairs till the end of the day."</p><p>Ibn Abi Hatim reports another Tradition from Sayyidna Muadh Ibn Anas ؓ that the Holy Prophet ﷺ said: "Do you know why Allah gave Ibrahim علیہ السلام the title of al-ladhi waffa (the one who fulfilled)? Then, he said, 'Because he used to recite the following dhikr every morning and evening:</p><p>فَسُبْحَانَ اللَّـهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْ‌ضِ وَعَشِيًّا وَحِينَ تُظْهِرُ‌ونَ (ابن کثیر)</p>

أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَىٰ وَإِبْرَ‌اهِيمَ الَّذِي وَفَّىٰ (Has he not been told of what was [ revealed ] in the scriptures of Musa and of Ibrahim who fulfilled [ his covenant ]?... 53:36- 37) In verse [ 37], the Prophet Ibrahim I has been described by the expression waffa which is derived from the root word wafa' and it means to fulfill faithfully the covenant one has made with someone.Special Characteristic of Ibrahim (علیہ السلام) : fulfillment of CovenantHoly Prophet Ibrahim (علیہ السلام) had a covenant with Allah that he will obey Him and convey His Message to all the people. He fulfilled faithfully the covenant: He obeyed Allah and delivered His Message to His creatures. As a result, he was made to pass through severe trials and tribulations. This is the interpretation placed upon the expression waffa (fulfilled) by Ibn Jarir, Ibn Kathir and others.Several narratives describe particular works of Holy Prophet Ibrahim (علیہ السلام) as a purport of the expression waffa, but the two versions are not contradictory, because fulfillment of covenant is general. It comprehends acting upon all the Divine injunctions, obeying Allah in all actions, fulfilling the duties of Prophet-hood and messenger-ship and reforming the creation of Allah.Let us consider the narrative which Ibn Abi Hatim has reported on the authority of Sayyidna Abu 'Umamah ؓ that the Holy Prophet ﷺ recited the verse 37, and asked: Do you know what is the meaning of waffa (fulfilled)? Sayyidna Abu 'Umamah ؓ replied: Allah and His Rasul know best. The Holy Prophet ﷺ said:وَفّٰی عَمَلَ یَومِیہٖ بِاَربَعِ رَکعَاتِ فِی اَوَّلِ النَّھَارِ ۔ (ابن کثیر)"He fulfilled the day's work by starting it with the performance of four rak'at [ that is, salat-ul-ishraq ]."This is supported by the Tradition recorded in Tirmidhi on the authority of Sayyidna Abu Dharr ؓ ، according to whom the Holy Prophet ﷺ said:اِبنَ آدَم ارکَع لِی اَربَعَ رَکعَاتِ مَّن اَوَّلِ النَّھَار اَکفِکَ اٰخِرَہ، (ابن کثیر)"0 Son of 'Adam! Perform four rak’ at of prayer in the early part of the day, I shall take of you in all your affairs till the end of the day."Ibn Abi Hatim reports another Tradition from Sayyidna Muadh Ibn Anas ؓ that the Holy Prophet ﷺ said: "Do you know why Allah gave Ibrahim علیہ السلام the title of al-ladhi waffa (the one who fulfilled)? Then, he said, 'Because he used to recite the following dhikr every morning and evening:فَسُبْحَانَ اللَّـهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْ‌ضِ وَعَشِيًّا وَحِينَ تُظْهِرُ‌ونَ (ابن کثیر)

And of Abraham who fulfilled his trust? --

And of Ibrahim, who was most obedient?

and Abraham, he who paid his debt in full?

and of Abra­ham, who to his trust was true:

And of Ibrahim who faithfully fulfilled?

And of Ibrahim (Abraham) who fulfilled (or conveyed) all that (what Allah ordered him to do or convey),

And of Abraham, who fulfilled?

and of Abraham, who lived up to the trust?

And of Ibrahim who fulfilled all that:

And Abraham who paid his debt:

and of Abraham, who fulfilled [his summons]:

and Abraham, who paid his debt in full?

And [of] Abraham, who fulfilled [his obligations] -

and about Abraham who fulfilled his duty (to God)?

And (of) Ibrahim who fulfilled (the commandments):

Waibr<u>a</u>heema alla<u>th</u>ee waff<u>a</u>

And with Abraham who kept his word:

And of Abraham who fulfilled his engagements?-

53

وَإِبْرَٰهِيمَ ٱلَّذِى وَفَّىٰٓ

And the scriptures of Abraham who fulfilled everything His Lord tasked him with?

And the scriptures of Abraham who fulfilled everything His Lord tasked him with?

That no one who carries a burden bears another's load;

That no burdened soul bears another soul’s burden?

That no soul laden bears the load of another,

that no bearer of burdens shall be made to bear another’s burden;

To wit, that a burthened soul shall not bear the burthen of another.

That no burdened person (with sins) shall bear the burden (sins) of another.

That no soul bears the burdens of another soul.

“That no bearer of a burden shall bear the burden of another,

That no burdened person (with sins) shall bear the burden (sins) of another.

That no laden one shall bear another's load,

that no bearer shall bear another’s burden,

That no soul shall bear another's burden,

That no bearer of burdens will bear the burden of another

Certainly no one will bear the responsibility of the sins of another,

That no bearer of burden shall bear the burden of another-

All<u>a</u> taziru w<u>a</u>ziratun wizra okhr<u>a</u>

that no soul shall bear the burden of another;

Namely, that no bearer of burdens can bear the burden of another;

53

أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ

That no person will bear the sin of another.

That no person will bear the sin of another.

<p>Scriptures of Musa and Ibrahim علیہما السلام Special Guidance and Teachings</p><p>Whenever any command, statement, action or teaching of Allah is quoted in the Qur'an from the scriptures of the former Prophets (علیہم السلام) it means that it is obligatory for this 'Ummah to act upon it, unless there is an explicit text abrogating the previous teachings. Forthcoming eighteen verses elaborate on the special teachings of the scriptures of Holy Prophets Musa and Ibrahim (علیہما السلام) . Of them only two of the previous teachings are concerned with practical life. The rest are meant to advise, warn and draw attention to the Signs of Allah. The two verses [ 38] and [ 39] concerned with prescriptive teachings are as follows:</p><p>None shall carry the Burden of Any Other on the Day of Resurrection</p><p>أَلَّا تَزِرُ‌ وَازِرَ‌ةٌ وِزْرَ‌ أُخْرَ‌ىٰ ﴿38﴾ وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ ﴿39﴾</p><p>(It was) that no bearer of burden shall bear the burden of the other, [ 38] and that a man shall not deserve but (the reward of) his own effort, [ 39]</p><p>The word wizr originally means a burden, and the verse purports to say that every man shall have to carry his own wrongdoings, whether disbelief or sin, and none else shall carry his burden of sin, as Allah states in [ 35:18].</p><p>وَإِن تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ</p><p>And if a person carrying a heavy load calls (someone) to (share) his load, nothing from it shall be carried (by the latter), even though he be a near of kin [ 18]</p><p>By load or burden is meant the load or burden of sin and its punishment, signifying that on the Day of Resurrection the punishment of one will not be given to another, nor will anyone have the choice to pay for another's sin as the verse quoted above clearly indicates.</p><p>This verse also refutes the thinking of the person which was narrated above as Background of Revelation: He had become a Muslim or was going to become one, and his friend rebuked him, saying that if any punishment is meted out to him, he guarantees him that no harm will come to him. The friend assured him that he would bear the burden of his punishment, and save him. This verse further clarifies that in matters, such as these, there is no possibility that one person may commit the sin and another is held accountable to pay the price.</p><p>As for the Hadith of Ibn ` Umar ؓ ، as recorded in Sahihain, that the dead are punished because of the weeping and wailing of their families on his death, it relates to the person who himself used to weep and wail for the deceased and was wont to it, or who had advised his heirs to weep and wail for him after his death. (Mazhari). In this case he is punished for his own deed, not on account of other people's deed.1</p><p>(1). It should be noted here that if one weeps on the death of a person in a way that he or she cannot control his or her emotions, it is not a sin in Shari'ah. The wailing that has been prohibited is a particular type of wailing that was customary in Pre-Islam Arab society, and is still in vogue in some areas, in which one would cry loudly, often in an artificial manner, and would invite others to weep, slapping his face, tearing his clothes and complaining of the destiny. It is this type of formal wailing that is meant here by the esteemed author. (Muhammad Taqi Usmani)</p>

Scriptures of Musa and Ibrahim علیہما السلام Special Guidance and TeachingsWhenever any command, statement, action or teaching of Allah is quoted in the Qur'an from the scriptures of the former Prophets (علیہم السلام) it means that it is obligatory for this 'Ummah to act upon it, unless there is an explicit text abrogating the previous teachings. Forthcoming eighteen verses elaborate on the special teachings of the scriptures of Holy Prophets Musa and Ibrahim (علیہما السلام) . Of them only two of the previous teachings are concerned with practical life. The rest are meant to advise, warn and draw attention to the Signs of Allah. The two verses [ 38] and [ 39] concerned with prescriptive teachings are as follows:None shall carry the Burden of Any Other on the Day of Resurrectionأَلَّا تَزِرُ‌ وَازِرَ‌ةٌ وِزْرَ‌ أُخْرَ‌ىٰ ﴿38﴾ وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ ﴿39﴾(It was) that no bearer of burden shall bear the burden of the other, [ 38] and that a man shall not deserve but (the reward of) his own effort, [ 39]The word wizr originally means a burden, and the verse purports to say that every man shall have to carry his own wrongdoings, whether disbelief or sin, and none else shall carry his burden of sin, as Allah states in [ 35:18].وَإِن تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌAnd if a person carrying a heavy load calls (someone) to (share) his load, nothing from it shall be carried (by the latter), even though he be a near of kin [ 18]By load or burden is meant the load or burden of sin and its punishment, signifying that on the Day of Resurrection the punishment of one will not be given to another, nor will anyone have the choice to pay for another's sin as the verse quoted above clearly indicates.This verse also refutes the thinking of the person which was narrated above as Background of Revelation: He had become a Muslim or was going to become one, and his friend rebuked him, saying that if any punishment is meted out to him, he guarantees him that no harm will come to him. The friend assured him that he would bear the burden of his punishment, and save him. This verse further clarifies that in matters, such as these, there is no possibility that one person may commit the sin and another is held accountable to pay the price.As for the Hadith of Ibn ` Umar ؓ ، as recorded in Sahihain, that the dead are punished because of the weeping and wailing of their families on his death, it relates to the person who himself used to weep and wail for the deceased and was wont to it, or who had advised his heirs to weep and wail for him after his death. (Mazhari). In this case he is punished for his own deed, not on account of other people's deed.1(1). It should be noted here that if one weeps on the death of a person in a way that he or she cannot control his or her emotions, it is not a sin in Shari'ah. The wailing that has been prohibited is a particular type of wailing that was customary in Pre-Islam Arab society, and is still in vogue in some areas, in which one would cry loudly, often in an artificial manner, and would invite others to weep, slapping his face, tearing his clothes and complaining of the destiny. It is this type of formal wailing that is meant here by the esteemed author. (Muhammad Taqi Usmani)

That a man receives but only that for which he strives;

And that man will not obtain anything except what he strove for?

and that a man shall have to his account only as he has laboured,

and that nought shall be accounted unto man but what he is striving for;

And that for man shall be naught save that wherefor he endeavoureth.

And that man can have nothing but what he does (good or bad).

And that the human being attains only what he strives for.

and that man shall have nothing but what he has striven for,

And that man can have nothing but what he does.

And that man hath only that for which he maketh effort,

that nothing belongs to man except what he strives for,

and that everyone shall have in his account only that which he worked for,

And that there is not for man except that [good] for which he strives

nor can man achieve anything without hard labor.

And that man shall have nothing but what he strives for-

Waan laysa lilins<u>a</u>ni ill<u>a</u> m<u>a</u> saAA<u>a</u>

and that man shall have only that for which he strives;

That man can have nothing but what he strives for;

53

وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ

And that man will only obtain the reward of the action that he did.

And that man will only obtain the reward of the action that he did.

<p>The second injunction is contained in verse [ 39[وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ</p><p>(and that a man does not deserve but [ the reward of ] his own effort,....53:39) The summary of this verse is that just as no person shall carry the burden of sin of any other, so shall he benefit only from the good that he himself has done. It is not the case that a person performs a righteous act instead of someone else, and the latter is absolved of his responsibility. For example, if a person performs the obligatory prayers and fasts on behalf of somebody else, the latter will not be absolved of his religious duties and obligations. He is still liable for them. Likewise, if a person embraces faith on behalf of somebody else, the latter cannot be regarded as a believer.</p><p>Thus interpreted, no juristic problems arise in connection with this verse. However, some superficial questions do arise regarding Hajj and Zakah. In times of necessity Shari` ah permits to perform Hajj on behalf of somebody else, or pay Zakah on his behalf with his permission. How is this possible? A careful analysis of the two situations does not pose any problem: In the case of Hajj-e-Badal, the sender of a person to perform this type of pilgrimage bears the expenses himself, 2 and thus it is his [ the sender's ] own act for which he will be rewarded. In the case of Zakah, appointing someone to pay is also the act of the person who made the appointment, and not that of the appointee. Therefore, the two cases are not in conflict with verse [ 39].</p><p>(2). It should be kept in mind that this is allowed only when one is unable to perform Hajj due to a physical constraint, and therefore his obligation becomes limited to sending someone else with his own expense. (Muhammad Taqi Usmani)</p><p>Offering Reward of Good Deeds to others</p><p>In the foregoing section we have explained that verse [ 39] means that no person can perform an obligatory act, such as faith, prayers and fasts, on behalf of some other person to free him of his religious duties. He will be able to benefit only from the good he himself has done. This, however, does not imply that a person cannot perform supererogatory acts and proffer their reward to someone else. There is ample textual evidence of Shari'ah that a person can supplicate or give charity or do any other good deed and proffer its reward to others. Further, there is an overwhelming consensus of the Ummah on this issue. (Ibn Kathir)</p><p>However, only Imam Shafi` i (رح) differs on this issue. He says that the reward of recitation of the Qur'an cannot be proffered to anyone else. He takes the above verse in a general sense and argues that the rewards of the purely bodily acts of worship, such as the prayer, fasting and recitation of the Qur'an and so on, cannot be passed on to any other person. According to Imam Abu Hanifah (رح) and majority of the leading jurists, it is permissible. They are that just as it is possible to pray for and proffer the reward of charity to another person, so likewise it is possible to recite the Qur'an and perform other voluntary prayers to pass the reward to another person who will receive it. Qurtubi says, in his Tafsir, a large number of Traditions bear testimony to the fact that a believer will receive the reward of the righteous acts of another person. Tafsir Mazhari has, on this occasion, collected all the relevant Traditions which prove that another person does receive the benefit of اِیصِالِ ثَوَاب Isal-e-Thawab (proffering the reward of good acts).</p><p>The foregoing verses have elaborated on two issues with reference to the scriptures of Prophets Musa and Ibrahim (علیہما السلام) [ 1] No one will bear the burden of another's sin and punishment; and [ 2] No one shall be freed of his Shar’ i obligations, unless he himself performs them. These two rules of law were available in the Shari’ ah of all the Prophets. However, they are especially mentioned in relation to Musa and Ibrahim (علیہما السلام) probably because in their days an evil custom had taken deep root that the son used to be killed instead of the father; and father, brother, sister or some other member of the family used to be killed instead of the son. The Shari’ ah of these prophets abolished all the evil customs of the Dark Age.</p>

The second injunction is contained in verse [ 39[وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ(and that a man does not deserve but [ the reward of ] his own effort,....53:39) The summary of this verse is that just as no person shall carry the burden of sin of any other, so shall he benefit only from the good that he himself has done. It is not the case that a person performs a righteous act instead of someone else, and the latter is absolved of his responsibility. For example, if a person performs the obligatory prayers and fasts on behalf of somebody else, the latter will not be absolved of his religious duties and obligations. He is still liable for them. Likewise, if a person embraces faith on behalf of somebody else, the latter cannot be regarded as a believer.Thus interpreted, no juristic problems arise in connection with this verse. However, some superficial questions do arise regarding Hajj and Zakah. In times of necessity Shari` ah permits to perform Hajj on behalf of somebody else, or pay Zakah on his behalf with his permission. How is this possible? A careful analysis of the two situations does not pose any problem: In the case of Hajj-e-Badal, the sender of a person to perform this type of pilgrimage bears the expenses himself, 2 and thus it is his [ the sender's ] own act for which he will be rewarded. In the case of Zakah, appointing someone to pay is also the act of the person who made the appointment, and not that of the appointee. Therefore, the two cases are not in conflict with verse [ 39].(2). It should be kept in mind that this is allowed only when one is unable to perform Hajj due to a physical constraint, and therefore his obligation becomes limited to sending someone else with his own expense. (Muhammad Taqi Usmani)Offering Reward of Good Deeds to othersIn the foregoing section we have explained that verse [ 39] means that no person can perform an obligatory act, such as faith, prayers and fasts, on behalf of some other person to free him of his religious duties. He will be able to benefit only from the good he himself has done. This, however, does not imply that a person cannot perform supererogatory acts and proffer their reward to someone else. There is ample textual evidence of Shari'ah that a person can supplicate or give charity or do any other good deed and proffer its reward to others. Further, there is an overwhelming consensus of the Ummah on this issue. (Ibn Kathir)However, only Imam Shafi` i (رح) differs on this issue. He says that the reward of recitation of the Qur'an cannot be proffered to anyone else. He takes the above verse in a general sense and argues that the rewards of the purely bodily acts of worship, such as the prayer, fasting and recitation of the Qur'an and so on, cannot be passed on to any other person. According to Imam Abu Hanifah (رح) and majority of the leading jurists, it is permissible. They are that just as it is possible to pray for and proffer the reward of charity to another person, so likewise it is possible to recite the Qur'an and perform other voluntary prayers to pass the reward to another person who will receive it. Qurtubi says, in his Tafsir, a large number of Traditions bear testimony to the fact that a believer will receive the reward of the righteous acts of another person. Tafsir Mazhari has, on this occasion, collected all the relevant Traditions which prove that another person does receive the benefit of اِیصِالِ ثَوَاب Isal-e-Thawab (proffering the reward of good acts).The foregoing verses have elaborated on two issues with reference to the scriptures of Prophets Musa and Ibrahim (علیہما السلام) [ 1] No one will bear the burden of another's sin and punishment; and [ 2] No one shall be freed of his Shar’ i obligations, unless he himself performs them. These two rules of law were available in the Shari’ ah of all the Prophets. However, they are especially mentioned in relation to Musa and Ibrahim (علیہما السلام) probably because in their days an evil custom had taken deep root that the son used to be killed instead of the father; and father, brother, sister or some other member of the family used to be killed instead of the son. The Shari’ ah of these prophets abolished all the evil customs of the Dark Age.

That his endeavours will be judged,

And that his effort will soon be scrutinised?

and that his labouring shall surely be seen,

and that in time [the nature of] all his striving will be shown [to him in its true light],

And that his endeavour shall be presently observed.

And that his deeds will be seen,

And that his efforts will be witnessed.

and that (the result of) his striving shall soon be seen,

And that his deeds will be seen.

And that his effort will be seen.

and that he will soon be shown his endeavour,

and that his work is surely seen

And that his effort is going to be seen -

He will certainly see the result of his labor

And that his striving shall soon be seen-

Waanna saAAyahu sawfa yur<u>a</u>

and that [the fruit of] his striving shall soon be seen;

That (the fruit of) his striving will soon come in sight:

53

وَأَنَّ سَعْيَهُۥ سَوْفَ يُرَىٰ

And that his action will be openly seen on the Day of Judgement.

And that his action will be openly seen on the Day of Judgement.

<p>وَأَنَّ سَعْيَهُ سَوْفَ يُرَ‌ىٰ (and that his effort will soon be seen...53:40) In other words, outer actions of a person are not sufficient. Allah will take into account the real, inner motive and driving force behind them whether they were performed with the sincerity of purpose, or they were done with some ulterior motive. The Holy Prophet t is reported to have said:</p><p>اِنَّمَا الاَعمَال بِالنِّیَّاتِ</p><p>"Actions shall be judged only by the intentions."</p><p>That is, the outer aspect of actions is not sufficient. The inner aspect is also necessary. Actions must be performed purely for the good pleasure of Allah and in compliance with His command.</p>

وَأَنَّ سَعْيَهُ سَوْفَ يُرَ‌ىٰ (and that his effort will soon be seen...53:40) In other words, outer actions of a person are not sufficient. Allah will take into account the real, inner motive and driving force behind them whether they were performed with the sincerity of purpose, or they were done with some ulterior motive. The Holy Prophet t is reported to have said:اِنَّمَا الاَعمَال بِالنِّیَّاتِ"Actions shall be judged only by the intentions."That is, the outer aspect of actions is not sufficient. The inner aspect is also necessary. Actions must be performed purely for the good pleasure of Allah and in compliance with His command.

And only then will he receive his recompense in full;

Then he will be fully repaid for it?

then he shall be recompensed for it with the fullest recompense,

where­upon he shall be requited for it with the fullest requital;

Thereafter he shall be recompensed therefor with the fullest recompense.

Then he will be recompensed with a full and the best recompense.

Then he will be rewarded for it the fullest reward.

and that he shall then be fully recompensed,

Then he will be recompensed with a full and the best recompense.

And afterward he will be repaid for it with fullest payment;

then he will be rewarded for it with the fullest reward;

then, he shall be recompensed for it in full repayment

Then he will be recompensed for it with the fullest recompense

and will be fully recompensed for his deeds.

Then shall he be rewarded for it with the fullest reward-

Thumma yujz<u>a</u>hu aljaz<u>a</u>a alawf<u>a</u>

and in the end he will be repaid for it in full;

Then will he be rewarded with a reward complete;

53

ثُمَّ يُجْزَىٰهُ ٱلْجَزَآءَ ٱلْأَوْفَىٰ

Then he will be given the recompense of his action in full without reduction.

Then he will be given the recompense of his action in full without reduction.

And that to your Lord is your returning;

And that the end is only towards your Lord?

and that the final end is unto thy Lord,

and that with thy Sustainer is the beginning and the end [of all that exists];

And that Unto thy Lord is the goal.

And that to your Lord (Allah) is the End (Return of everything).

And that to your Lord is the finality.

and that the final end is with your Lord,

And that to your Lord is the End.

And that thy Lord, He is the goal;

that the terminus is toward your Lord,

and that the final return is to your Lord,

And that to your Lord is the finality

To your Lord will all things eventually return.

And that to your Lord is the goal-

Waanna il<u>a</u> rabbika almuntah<u>a</u>

that all things in the end shall return to God;

That to thy Lord is the final Goal;

53

وَأَنَّ إِلَىٰ رَبِّكَ ٱلْمُنتَهَىٰ

And that to your Lord, O Messenger, will be the return and destination of the servants after they die.

And that to your Lord, O Messenger, will be the return and destination of the servants after they die.

<p>وَأَنَّ إِلَىٰ رَ‌بِّكَ الْمُنتَهَىٰ (and that to your Lord is the end [ of every one ],... 53:42) This means that ultimately everyone will return to Allah on the Day of Resurrection, and give an account of his actions.</p><p>Some of the commentators interpret that this statement purports to say that the access of human thought and imagination ends with Allah. The reality of His Being and attributes cannot be discovered by human imagination, because they are beyond conceptualization. Thus we are clearly prohibited from deliberating (See Ma’ ariful Qur’ an, Vol.2/pp 277-280 [ Tr.]) in His Being and His Attributes. There are narrations that tell us to ponder over the manifestation of His Attributes and bounties, and not to conceptualize His Being and His Attributes or Qualities, the reality of which should be left to the Divine Knowledge only.</p>

وَأَنَّ إِلَىٰ رَ‌بِّكَ الْمُنتَهَىٰ (and that to your Lord is the end [ of every one ],... 53:42) This means that ultimately everyone will return to Allah on the Day of Resurrection, and give an account of his actions.Some of the commentators interpret that this statement purports to say that the access of human thought and imagination ends with Allah. The reality of His Being and attributes cannot be discovered by human imagination, because they are beyond conceptualization. Thus we are clearly prohibited from deliberating (See Ma’ ariful Qur’ an, Vol.2/pp 277-280 [ Tr.]) in His Being and His Attributes. There are narrations that tell us to ponder over the manifestation of His Attributes and bounties, and not to conceptualize His Being and His Attributes or Qualities, the reality of which should be left to the Divine Knowledge only.

<h2 class="title">Some Attributes of the Lord, that He returns Man as He originated Him, and some of what He does with His Servants</h2><p>Allah the Exalted said,</p><div class="text_uthmani arabic">وَأَنَّ إِلَى رَبِّكَ الْمُنتَهَى </div><p>(And that to your Lord is the End.) meaning, the return of everything on the Day of Resurrection. Ibn Abi Hatim recorded that `Amr bin Maymun Al-Awdi said, "Once, Mu`adh bin Jabal stood up among us and said, `O Children of Awd! I am the emissary of Allah's Messenger to you; know that the Return is to Allah, either to Paradise or the Fire."' Allah's statement,</p><div class="text_uthmani arabic">وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَى </div><p>(And that it is He Who makes you laugh, and makes you weep.) means that He created in His creatures the ability to laugh or weep and the causes for each of these opposites,</p><div class="text_uthmani arabic">وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا </div><p>(And that it is He Who causes death and gives life.) In a similar statement, Allah said,</p><div class="text_uthmani arabic">الَّذِى خَلَقَ الْمَوْتَ وَالْحَيَوةَ</div><p>(Who has created death and life.)(67:2) Allah said,</p><div class="text_uthmani arabic">وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى - مِن نُّطْفَةٍ إِذَا تُمْنَى </div><p>(And that He creates the pairs, male and female. From Nutfah when it is emitted.) as He said:</p><div class="text_uthmani arabic">أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى - أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى - ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى - فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى - أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى </div><p>(Does man think that he will be left neglected Was he not a Nutfah Then he became an `Alaqah (something that clings); then (Allah) shaped and fashioned (him) in due proportion. And made of him two sexes, male and female. Is not He (Allah) able to give life to the dead)(75:36-40) Allah the Exalted said,</p><div class="text_uthmani arabic">وَأَنَّ عَلَيْهِ النَّشْأَةَ الاٍّخْرَى </div><p>(And that upon Him is another bringing forth.) meaning, just as He first originated creation, He is able to bring it back to life, resurrecting it for the Day of Judgement,</p><div class="text_uthmani arabic">وَأَنَّهُ هُوَ أَغْنَى وَأَقْنَى </div><p>(And that it is He Who Aghna (gives much) and Aqna (a little).) It is Allah Who gives wealth to His servants and this wealth remains with them. This means they are able to use it to their benefit, is this out of the completeness of His favor. Most of the statements of the scholars of Tafsir revolve around this meaning, such as those from Abu Salih, Ibn Jarir and others. Mujahid said that,</p><div class="text_uthmani arabic">أَغْنَى</div><p>(Aghna) meaning: He gives wealth.</p><div class="text_uthmani arabic">وَأَقْنَى</div><p>(Aqna) meaning: He gives servants. Similar was said by Qatadah. Ibn `Abbas and Mujahid said;</p><div class="text_uthmani arabic">أَغْنَى</div><p>(Aghna) means: He granted; while,</p><div class="text_uthmani arabic">وَأَقْنَى</div><p>(Aqna) means: He gave contentment.</p><div class="text_uthmani arabic">وَأَنَّهُ هُوَ رَبُّ الشِّعْرَى </div><p>(And that He is the Lord of Ash-Shi`ra.) Ibn `Abbas, Mujahid, Qatadah and Ibn Zayd said about Ash-Shi`ra that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship.</p><div class="text_uthmani arabic">وَأَنَّهُ أَهْلَكَ عَاداً الاٍّولَى </div><p>(And that it is He Who destroyed the former `Ad) the people of Hud. They are the descendants of `Ad, son of Iram, son of Sam, son of Nuh. As Allah the Exalted said,</p><div class="text_uthmani arabic">أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى الْبِلَـدِ </div><p>(Saw you not how your Lord dealt with `Ad. Of Iram, with the lofty pillars, the like of which were not created in the land)(89:6-8) The people of `Ad were among the strongest, fiercest people and the most rebellious against Allah the Exalted and His Messenger. Allah destroyed them,</p><div class="text_uthmani arabic">بِرِيحٍ صَرْصَرٍ عَاتِيَةٍسَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَـنِيَةَ أَيَّامٍ حُسُوماً</div><p>(By a furious violent wind! Which Allah imposed in them for seven nights and eight days in succession.)(69:6-7) Allah's statement,</p><div class="text_uthmani arabic">وَثَمُودَ فَمَآ أَبْقَى </div><p>(And Thamud. He spared none), declares that He destroyed them all and spared none of them,</p><div class="text_uthmani arabic">وَقَوْمَ نُوحٍ مِّن قَبْلُ</div><p>(And the people of Nuh aforetime.) before `Ad and Thamud,</p><div class="text_uthmani arabic">إِنَّهُمْ كَانُواْ هُمْ أَظْلَمَ وَأَطْغَى</div><p>(Verily, they were more unjust and more rebellious and transgressing.) more unjust in disobeying Allah than those who came after them,</p><div class="text_uthmani arabic">وَالْمُؤْتَفِكَةَ أَهْوَى </div><p>(And He destroyed the overthrown cities.) meaning, the cities (of Sodom and Gomorrah) to which Prophet Lut was sent. Allah turned their cities upside down over them and sent on them stones of Sijjil. Allah's statement that whatever has covered it, has covered it, is like the case with the stones of Sijjil that He sent on them,</p><div class="text_uthmani arabic">وَأَمْطَرْنَا عَلَيْهِم مَّطَراً فَسَآءَ مَطَرُ الْمُنذَرِينَ </div><p>(And We rained on them a rain (of torment). And how evil was the rain of those who had been warned!)(26:173) Allah said,</p><div class="text_uthmani arabic">فَبِأَىِّ آلاءِ رَبِّكَ تَتَمَارَى </div><p>(Then which of the graces of your Lord will you doubt) meaning, `which of Allah's favors for you, O man, do you doubt,' according to Qatadah. Ibn Jurayj said that the Ayah,</p><div class="text_uthmani arabic">فَبِأَىِّ آلاءِ رَبِّكَ تَتَمَارَى </div><p>(Then which of the graces of your Lord will you doubt), is directed towards the Prophet saying: "O Muhammad!" However, the first ex- planation is better, and it is the meaning that Ibn Jarir preferred.</p>

Some Attributes of the Lord, that He returns Man as He originated Him, and some of what He does with His ServantsAllah the Exalted said,وَأَنَّ إِلَى رَبِّكَ الْمُنتَهَى (And that to your Lord is the End.) meaning, the return of everything on the Day of Resurrection. Ibn Abi Hatim recorded that `Amr bin Maymun Al-Awdi said, "Once, Mu`adh bin Jabal stood up among us and said, `O Children of Awd! I am the emissary of Allah's Messenger to you; know that the Return is to Allah, either to Paradise or the Fire."' Allah's statement,وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَى (And that it is He Who makes you laugh, and makes you weep.) means that He created in His creatures the ability to laugh or weep and the causes for each of these opposites,وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا (And that it is He Who causes death and gives life.) In a similar statement, Allah said,الَّذِى خَلَقَ الْمَوْتَ وَالْحَيَوةَ(Who has created death and life.)(67:2) Allah said,وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى - مِن نُّطْفَةٍ إِذَا تُمْنَى (And that He creates the pairs, male and female. From Nutfah when it is emitted.) as He said:أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى - أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى - ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى - فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى - أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى (Does man think that he will be left neglected Was he not a Nutfah Then he became an `Alaqah (something that clings); then (Allah) shaped and fashioned (him) in due proportion. And made of him two sexes, male and female. Is not He (Allah) able to give life to the dead)(75:36-40) Allah the Exalted said,وَأَنَّ عَلَيْهِ النَّشْأَةَ الاٍّخْرَى (And that upon Him is another bringing forth.) meaning, just as He first originated creation, He is able to bring it back to life, resurrecting it for the Day of Judgement,وَأَنَّهُ هُوَ أَغْنَى وَأَقْنَى (And that it is He Who Aghna (gives much) and Aqna (a little).) It is Allah Who gives wealth to His servants and this wealth remains with them. This means they are able to use it to their benefit, is this out of the completeness of His favor. Most of the statements of the scholars of Tafsir revolve around this meaning, such as those from Abu Salih, Ibn Jarir and others. Mujahid said that,أَغْنَى(Aghna) meaning: He gives wealth.وَأَقْنَى(Aqna) meaning: He gives servants. Similar was said by Qatadah. Ibn `Abbas and Mujahid said;أَغْنَى(Aghna) means: He granted; while,وَأَقْنَى(Aqna) means: He gave contentment.وَأَنَّهُ هُوَ رَبُّ الشِّعْرَى (And that He is the Lord of Ash-Shi`ra.) Ibn `Abbas, Mujahid, Qatadah and Ibn Zayd said about Ash-Shi`ra that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship.وَأَنَّهُ أَهْلَكَ عَاداً الاٍّولَى (And that it is He Who destroyed the former `Ad) the people of Hud. They are the descendants of `Ad, son of Iram, son of Sam, son of Nuh. As Allah the Exalted said,أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى الْبِلَـدِ (Saw you not how your Lord dealt with `Ad. Of Iram, with the lofty pillars, the like of which were not created in the land)(89:6-8) The people of `Ad were among the strongest, fiercest people and the most rebellious against Allah the Exalted and His Messenger. Allah destroyed them,بِرِيحٍ صَرْصَرٍ عَاتِيَةٍسَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَـنِيَةَ أَيَّامٍ حُسُوماً(By a furious violent wind! Which Allah imposed in them for seven nights and eight days in succession.)(69:6-7) Allah's statement,وَثَمُودَ فَمَآ أَبْقَى (And Thamud. He spared none), declares that He destroyed them all and spared none of them,وَقَوْمَ نُوحٍ مِّن قَبْلُ(And the people of Nuh aforetime.) before `Ad and Thamud,إِنَّهُمْ كَانُواْ هُمْ أَظْلَمَ وَأَطْغَى(Verily, they were more unjust and more rebellious and transgressing.) more unjust in disobeying Allah than those who came after them,وَالْمُؤْتَفِكَةَ أَهْوَى (And He destroyed the overthrown cities.) meaning, the cities (of Sodom and Gomorrah) to which Prophet Lut was sent. Allah turned their cities upside down over them and sent on them stones of Sijjil. Allah's statement that whatever has covered it, has covered it, is like the case with the stones of Sijjil that He sent on them,وَأَمْطَرْنَا عَلَيْهِم مَّطَراً فَسَآءَ مَطَرُ الْمُنذَرِينَ (And We rained on them a rain (of torment). And how evil was the rain of those who had been warned!)(26:173) Allah said,فَبِأَىِّ آلاءِ رَبِّكَ تَتَمَارَى (Then which of the graces of your Lord will you doubt) meaning, `which of Allah's favors for you, O man, do you doubt,' according to Qatadah. Ibn Jurayj said that the Ayah,فَبِأَىِّ آلاءِ رَبِّكَ تَتَمَارَى (Then which of the graces of your Lord will you doubt), is directed towards the Prophet saying: "O Muhammad!" However, the first ex- planation is better, and it is the meaning that Ibn Jarir preferred.

That it is He who makes you happy and morose,

And that it is He Who made (you) laugh and made (you) cry?

and that it is He who makes to laugh, and that makes to weep,

and that it is He alone who causes [you] to laugh and to weep;

And that it is He Who causeth to laugh and causeth to weep.

And that it is He (Allah) Who makes (whom He wills) laugh, and makes (whom He wills) weep;

And that it is He who causes laughter and weeping.

and that He it is Who causes people to laugh and to cry,

And that it is He Who makes laugh, and makes weep.

And that He it is who maketh laugh, and maketh weep,

that it is He who makes [men] laugh, and weep,

that it is He who causes to laugh and causes to weep.

And that it is He who makes [one] laugh and weep

It is He who causes laughter and weeping.

And that He it is Who makes (men) laugh and makes (them) weep;

Waannahu huwa a<u>dh</u>aka waabk<u>a</u>

that it is He who brings laughter and tears;

That it is He Who granteth Laughter and Tears;

53

وَأَنَّهُۥ هُوَ أَضْحَكَ وَأَبْكَىٰ

And that He makes whoever He wills happy and makes him laugh, and makes whoever He wills sad and makes him cry.

And that He makes whoever He wills happy and makes him laugh, and makes whoever He wills sad and makes him cry.

<p>وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَىٰ (and that He is the One who makes [ one ] laugh and makes [ him ] weep,...53:43) Mankind experiences happiness and grief, and consequently laughing and weeping. Man assigns this to the secondary causes [ which refer to every existent thing in this universe, and that is where he ends the matter. If we analyze carefully and profoundly, the whole system of cause and effect ends with Allah, the Primary and Supreme Cause. No secondary cause makes anyone happy or sad, nor does it make him to laugh or weep. Both of these things are created by Allah. He created the series of secondary causes and effects in our finite world. But as the Primary and Supreme Cause, He can at any moment make the laughing person weep, and make the weeping person laugh. How well it has been versified!</p><p>بگوش گُل چہ سخن گفتہ کن خندان ست بعند لیب چہ فرسودہ کہ نالان ست</p><p>What have You whispered to the ear of a flower (0 Allah) whereby it is smiling?</p><p>And what have You said to the nightingale whereby it is weeping all the times?</p>

وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَىٰ (and that He is the One who makes [ one ] laugh and makes [ him ] weep,...53:43) Mankind experiences happiness and grief, and consequently laughing and weeping. Man assigns this to the secondary causes [ which refer to every existent thing in this universe, and that is where he ends the matter. If we analyze carefully and profoundly, the whole system of cause and effect ends with Allah, the Primary and Supreme Cause. No secondary cause makes anyone happy or sad, nor does it make him to laugh or weep. Both of these things are created by Allah. He created the series of secondary causes and effects in our finite world. But as the Primary and Supreme Cause, He can at any moment make the laughing person weep, and make the weeping person laugh. How well it has been versified!بگوش گُل چہ سخن گفتہ کن خندان ست بعند لیب چہ فرسودہ کہ نالان ستWhat have You whispered to the ear of a flower (0 Allah) whereby it is smiling?And what have You said to the nightingale whereby it is weeping all the times?

And He who ordains death and life;

And that it is He Who gave death and gave life?

and that it is He who makes to die, and that makes to live,

and that it is He alone who deals death and grants life;

And that it is He Who causeth to die and causeth to live.

And that it is He (Allah) Who causes death and gives life;

And that it is He who gives death and life.

and that He it is Who causes death and grants life,

And that it is He Who causes death and gives life.

And that He it is Who giveth death and giveth life;

that it is He who brings death and gives life,

and that it is He who causes to die, and causes to live

And that it is He who causes death and gives life

It is He who causes death and gives life.

And that He it is Who causes death and gives life-

Waannahu huwa am<u>a</u>ta waa<u>h</u>y<u>a</u>

that it is He who causes death and gives life;

That it is He Who granteth Death and Life;

53

وَأَنَّهُۥ هُوَ أَمَاتَ وَأَحْيَا

And that He causes the living to die in the world and brings the dead to life by resurrection.

And that He causes the living to die in the world and brings the dead to life by resurrection.

That He created pairs, male and female,

And that it is He Who has created the two pairs, male and female?

and that He Himself created the two kinds, male and female,

and that it is He who creates the two kinds - the male and the female –

And that He createth the pair, the male and the female.

And that He (Allah) creates the pairs, male and female,

And that it is He who created the two kinds—the male and the female.

and He it is Who created the two kinds, the male and the female,

And that He creates the pairs, male and female,

And that He createth the two spouses, the male and the female,

that it is He who created the mates, the male and the female,

and that it is He who created pairs, the male and the female,

And that He creates the two mates - the male and female -

It is He who has created spouses, male and female,

And that He created pairs, the male and the female

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

and that He Himself created the two sexes: male and female,

That He did create in pairs,- male and female,

53

وَأَنَّهُۥ خَلَقَ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰ

And that He created the two types: Male and female.

And that He created the two types: Male and female.

From a drop of semen when emitted;

From a drop of liquid, when it is added?

of a sperm-drop, when it was cast forth,

out of a [mere] drop of sperm as it is poured forth,

From seed when it is emitted.

From Nutfah (drops of semen male and female discharges) when it is emitted;

From a sperm drop, when emitted.

from a drop of sperm when it was emitted,

From Nutfah when it is emitted.

From a drop (of seed) when it is poured forth;

from a drop of [seminal] fluid when emitted;

from an ejaculated drop (of sperm),

From a sperm-drop when it is emitted

from a discharged living germ

From the small seed when it is adapted

Min nu<u>t</u>fatin i<u>tha</u> tumn<u>a</u>

from an ejected drop of sperm;

From a seed when lodged (in its place);

53

مِن نُّطْفَةٍ إِذَا تُمْنَىٰ

From a drop when it is placed in the womb.

From a drop when it is placed in the womb.

That the second creation is incumbent on Him;

And that only upon Him is the next revival?

and that upon Him rests the second growth,

and that [therefore] it is within His power to bring about a second life;

And that upon Him is another bringing forth.

And that upon Him (Allah) is another bringing forth (Resurrection);

And that upon Him is the next existence.

and that it is for Him to grant the second life,

And that upon Him is another bringing forth (Resurrection).

And that He hath ordained the second bringing forth;

that with Him lies the second genesis,

and that upon Him is the second creation

And that [incumbent] upon Him is the next creation

and on Him depends the life hereafter.

And that on Him is the bringing forth a second time;

Waanna AAalayhi a<b>l</b>nnashata alokhr<u>a</u>

and that He will bring about the Second Creation;

That He hath promised a Second Creation (Raising of the Dead);

53

وَأَنَّ عَلَيْهِ ٱلنَّشْأَةَ ٱلْأُخْرَىٰ

And that He will undertake to recreate them after they die for the resurrection.

And that He will undertake to recreate them after they die for the resurrection.

That it is He who makes you rich and contented;

And that it is He Who has given wealth and contentment?

and that it is He who gives wealth and riches,

and that it is He alone who frees from want and causes to possess;

And that it is He Who enricheth and preserveth property.

And that it is He (Allah) Who gives much or a little (or gives wealth and contentment),

And that it is He who enriches and impoverishes.

that He it is Who bestowed wealth and riches,

And that it is He Who Aghna and Aqna.

And that He it is Who enricheth and contenteth;

that it is He who enriches and grants possessions,

and that it is He who gives riches and causes to hoard,

And that it is He who enriches and suffices

It is He who grants people temporary and durable wealth.

And that He it is Who enriches and gives to hold;

Waannahu huwa aghn<u>a</u> waaqn<u>a</u>

that it is He who gives wealth and possessions;

That it is He Who giveth wealth and satisfaction;

53

وَأَنَّهُۥ هُوَ أَغْنَىٰ وَأَقْنَىٰ

And that He enriches whichever of His servants He wills by making him the owner of wealth and He gives wealth that people take as possessions they acquire.

And that He enriches whichever of His servants He wills by making him the owner of wealth and He gives wealth that people take as possessions they acquire.

<p>وَأَنَّهُ هُوَ أَغْنَىٰ وَأَقْنَىٰ (and that He is the One who gives wealth and preserves [ it ]...53:48) The word ghina means affluence, and ighna' means to give wealth to somebody else, and enrich him. The word aqna is derived from qinyatun which means preserving and reserve wealth. The meaning of the verse is that it is Allah Who enriches His servants and grants wealth to them to their satisfaction, so that they are able to use some and keep some in their reserve fund for future use.</p>

وَأَنَّهُ هُوَ أَغْنَىٰ وَأَقْنَىٰ (and that He is the One who gives wealth and preserves [ it ]...53:48) The word ghina means affluence, and ighna' means to give wealth to somebody else, and enrich him. The word aqna is derived from qinyatun which means preserving and reserve wealth. The meaning of the verse is that it is Allah Who enriches His servants and grants wealth to them to their satisfaction, so that they are able to use some and keep some in their reserve fund for future use.

That He is the Lord of Sirius;

And that He only is the Lord of the star Sirius?

and that it is He who is the Lord of Sirius,

and that it is He alone who sustains the bright­est star;

And that it is He Who is the Lord of Sirius.

And that He (Allah) is the Lord of Sirius (the star which the pagan Arabs used to worship);

And that it is He who is the Lord of Sirius.

that He is the Lord of Sirius,

And that He is the Lord of Ash-Shi`ra.

And that He it is Who is the Lord of Sirius;

that it is He who is the Lord of Sirius;

and that He is the Lord of (the star) Sirius,

And that it is He who is the Lord of Sirius

It is He who is the Lord of Sirius.

And that He is the Lord of the Sirius;

Waannahu huwa rabbu a<b>l</b>shshiAAr<u>a</u>

that He is the Lord of Sirius.

That He is the Lord of Sirius (the Mighty Star);

53

وَأَنَّهُۥ هُوَ رَبُّ ٱلشِّعْرَىٰ

And that He is the Lord of Sirius, the star that is worshipped by some idolaters together with Allah.

And that He is the Lord of Sirius, the star that is worshipped by some idolaters together with Allah.

<p>وَأَنَّهُ هُوَ رَ‌بُّ الشِّعْرَ‌ىٰ (and that He is the One who is the Lord of Sirius ...53:49) The word shi` ra with the diacritical symbol kasrah under the letter shin is the name of a star, called Sirius which is behind Jauza'. Some of the Arab tribes worshipped the mighty star, Sirius, because they regarded it as a source of good or bad luck for them. Allah mentions this star in particular in order to refute their false notion and to affirm that He is the Lord and Master of this star as well, although He is the Creator, Master and Lord of all the stars, heavens and the earth.</p>

وَأَنَّهُ هُوَ رَ‌بُّ الشِّعْرَ‌ىٰ (and that He is the One who is the Lord of Sirius ...53:49) The word shi` ra with the diacritical symbol kasrah under the letter shin is the name of a star, called Sirius which is behind Jauza'. Some of the Arab tribes worshipped the mighty star, Sirius, because they regarded it as a source of good or bad luck for them. Allah mentions this star in particular in order to refute their false notion and to affirm that He is the Lord and Master of this star as well, although He is the Creator, Master and Lord of all the stars, heavens and the earth.

That it was He who destroyed the 'Ad of old,

And that it is He Who earlier destroyed the tribe of Aad?

and that He destroyed Ad, the ancient,

and that it is He who destroyed the ancient [tribes of] Ad

And that He destroyed the former 'A-ad.

And that it is He (Allah) Who destroyed the former 'Ad (people),

And that it is He who destroyed the first Aad.

that He it is Who destroyed the ancient 'Ad,

And that it is He Who destroyed the former `Ad,

And that He destroyed the former (tribe of) A'ad,

that it is He who destroyed the former ‘Ad,

that it was He that destroyed ancient Aad

And that He destroyed the first [people of] 'Aad

It is He who utterly destroyed the ancient tribes of Ad,

And that He did destroy the Ad of old

Waannahu ahlaka AA<u>a</u>dan alool<u>a</u>

It was He who totally destroyed the former 'Ad

And that it is He Who destroyed the (powerful) ancient 'Ad (people),

53

وَأَنَّهُۥٓ أَهْلَكَ عَادًا ٱلْأُولَىٰ

And that He destroyed the first Ad, who were the people of Hud when they persisted in their disbelief.

And that He destroyed the first Ad, who were the people of Hud when they persisted in their disbelief.

<p>وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَىٰ وَثَمُودَ فَمَا أَبْقَىٰ (and that He has destroyed the earlier ` Ad, and Thamud, so spared none,...53:50-51) The people of ` Ad were among the strongest, fiercest people and the most rebellious against Allah. There are two branches of this people: one of them is known as 'ula [ the first ] and ` ukhra [ the latter or the second ]. Holy Prophet Hud (علیہ السلام) was sent to ` Ad, but they disobeyed him, as a result Allah annihilated the entire nation by a violently furious wind. This is the first nation that was destroyed in punishment after the destruction of the people of Holy Prophet Nuh علیہ السلام (Mazhari) Holy Prophet Salih (علیہ السلام) was sent to the tribe of Thamud, being the second ` Ad, but they too disobeyed their Prophet. Those who transgressed were caught by the awesome Cry of Jibra'il (علیہ السلام) and their hearts were burst by the horrific sound resulting in the mass destruction of those people. (See Ma` ariful Qur'an Vol. 4/p. 651 and the cross-reference given there. [ Tr.])</p>

وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَىٰ وَثَمُودَ فَمَا أَبْقَىٰ (and that He has destroyed the earlier ` Ad, and Thamud, so spared none,...53:50-51) The people of ` Ad were among the strongest, fiercest people and the most rebellious against Allah. There are two branches of this people: one of them is known as 'ula [ the first ] and ` ukhra [ the latter or the second ]. Holy Prophet Hud (علیہ السلام) was sent to ` Ad, but they disobeyed him, as a result Allah annihilated the entire nation by a violently furious wind. This is the first nation that was destroyed in punishment after the destruction of the people of Holy Prophet Nuh علیہ السلام (Mazhari) Holy Prophet Salih (علیہ السلام) was sent to the tribe of Thamud, being the second ` Ad, but they too disobeyed their Prophet. Those who transgressed were caught by the awesome Cry of Jibra'il (علیہ السلام) and their hearts were burst by the horrific sound resulting in the mass destruction of those people. (See Ma` ariful Qur'an Vol. 4/p. 651 and the cross-reference given there. [ Tr.])

And Thamud, and did not leave them,

And destroyed the tribe of Thamud, not sparing anyone?

and Thamood, and He did not spare them,

and Thamud, leaving no trace [of them],

And that Thamud! He left not.

And Thamud (people). He spared none of them.

And Thamood, sparing no one.

and Thamud, leaving no trace of them,

And Thamud. He spared none of them.

And (the tribe of) Thamud He spared not;

and Thamud, sparing none [of them];

and Thamood, sparing no one,

And Thamud - and He did not spare [them] -

Thamud,

And Samood, so He spared not

Wathamooda fam<u>a</u> abq<u>a</u>

and Thamud tribes,

And the Thamud nor gave them a lease of perpetual life.

53

وَثَمُودَا۟ فَمَآ أَبْقَىٰ

And He destroyed the Thamud, the people of Salih, and did not spare any one of them.

And He destroyed the Thamud, the people of Salih, and did not spare any one of them.

Like the people of Noah before them, who were surely oppressors and rebellious;

And before them, the people of Nooh? Indeed they were more unjust and more rebellious than these!

and the people of Noah before -- certainly they did exceeding evil, and were insolent

as well as the people of Noah before them - [since,] verily, they all had been most willful in their evildoing and most overweening –

And also the people of Nuh aforetime. Verily they were even greater wrong-doers and more contumacious.

And the people of Nuh (Noah) aforetime, verily, they were more unjust and more rebellious and transgressing [in disobeying Allah and His Messenger Nuh (Noah)].

And the people of Noah before that; for they were most unjust and most oppressive.

and that He it is Who destroyed the people of Noah before for they were much given to iniquity and transgression.

And the people of Nuh aforetime. Verily, they were more unjust and more rebellious and transgressing.

And the folk of Noah aforetime, Lo! they were more unjust and more rebellious;

and the people of Noah before that; indeed they were more unjust and rebellious;

and before them the nation of Noah, they exceeded in evil and were insolent.

And the people of Noah before. Indeed, it was they who were [even] more unjust and oppressing.

and the people of Noah; they were the most unjust and rebellious people.

And the people of Nuh before; surely they were most unjust and inordinate;

Waqawma noo<u>h</u>in min qablu innahum k<u>a</u>noo hum a<i><u>th</u></i>lama waa<u>t</u>gh<u>a</u>

and before them the people of Noah who were even more unjust and insolent;

And before them, the people of Noah, for that they were (all) most unjust and most insolent transgressors,

53

وَقَوْمَ نُوحٍ مِّن قَبْلُ إِنَّهُمْ كَانُوا۟ هُمْ أَظْلَمَ وَأَطْغَىٰ

He destroyed the people of Noah before the Ad and Thamud. The people of Noah were more unjust and transgressed even more than the Ad and Thamud, because Noah lived amongst them for nine hundred and fifty years inviting them to Allah’s oneness but they did not respond to him.

He destroyed the people of Noah before the Ad and Thamud. The people of Noah were more unjust and transgressed even more than the Ad and Thamud, because Noah lived amongst them for nine hundred and fifty years inviting them to Allah’s oneness but they did not respond to him.

And He overthrew the Cities of the Plain,

And that it is He Who threw down the upturned townships?

and the Subverted City He also overthrew,

just as He thrust into perdition those cities that were overthrown

And the subverted cities He overthrew.

And He destroyed the overthrown cities [of Sodom to which Prophet Lout (Lot) was sent].

And He toppled the ruined cities.

And He brought perdition upon the subverted cities

And He destroyed the overthrown cities.

And Al-Mu'tafikah He destroyed

and He overthrew the town that was overturned,

He plunged the villages

And the overturned towns He hurled down

It is He who turned upside down the people of Lot

And the overthrown cities did He overthrow,

Wa<b>a</b>lmutafikata ahw<u>a</u>

and He overthrew the subverted cities [of Sodom and Gomorrah]

And He destroyed the Overthrown Cities (of Sodom and Gomorrah).

53

وَٱلْمُؤْتَفِكَةَ أَهْوَىٰ

He raised the villages of the people of Lot to the sky and then dropped them to ground.

He raised the villages of the people of Lot to the sky and then dropped them to ground.

<p>وَالْمُؤْتَفِكَةَ أَهْوَىٰ (And He destroyed the overturned towns also,... 53:53) The word Mu'tafikah literally means mu'talifah (joined together). These were a few settlements adjacent to the city. Holy Prophet Lut (علیہ السلام) was sent to them. Because of disobedience and commission of shameful and unspeakable sins, their cities [ of Sodom and Gomorrah ] were turned upside down by Jibra'il (علیہ السلام) .</p>

وَالْمُؤْتَفِكَةَ أَهْوَىٰ (And He destroyed the overturned towns also,... 53:53) The word Mu'tafikah literally means mu'talifah (joined together). These were a few settlements adjacent to the city. Holy Prophet Lut (علیہ السلام) was sent to them. Because of disobedience and commission of shameful and unspeakable sins, their cities [ of Sodom and Gomorrah ] were turned upside down by Jibra'il (علیہ السلام) .

So that they were covered over by what they were covered over.

So they were covered with whatever covered them?

so that there covered it that which covered.

and then covered them from sight forever.

Then covered them with that which covered them.

So there covered them that which did cover (i.e. torment with stones).

And covered them with whatever covered them.

and caused them to be covered with that which He covered them with.

So, there covered them that which did cover.

So that there covered them that which did cover.

covering it with what covered it.

so that there came upon them that which came.

And covered them by that which He covered.

and covered them with torment.

So there covered them that which covered.

Faghashsh<u>a</u>h<u>a</u> m<u>a</u> ghashsh<u>a</u>

and then covered them from sight forever.

So that (ruins unknown) have covered them up.

53

فَغَشَّىٰهَا مَا غَشَّىٰ

He then covered them with stones after raising them to the sky and dropping them to the ground.

He then covered them with stones after raising them to the sky and dropping them to the ground.

<p>فَغَشَّاهَا مَا غَشَّىٰ (so covered they were by that which covered.... 53:54). This refers to the fact that the cities were first overturned, and after that stones of hard clay were sent down on them, which covered them.</p><p>Here ends the teachings of the scriptures of Musa and Ibrahim (علیہما السلام) .</p>

فَغَشَّاهَا مَا غَشَّىٰ (so covered they were by that which covered.... 53:54). This refers to the fact that the cities were first overturned, and after that stones of hard clay were sent down on them, which covered them.Here ends the teachings of the scriptures of Musa and Ibrahim (علیہما السلام) .

How many favours of your Lord will you then deny?

So O listener! Which favour of your Lord will you doubt?

Then which of thy Lord's bounties disputest thou?

About which, then, of thy Sustainer’s powers canst thou [still] remain in doubt?

Which then of thy Lord's benefits wilt thou doubt?

Then which of the Graces of your Lord (O man!) will you doubt.

So which of your Lord's marvels can you deny?

So, which of your Lord's bounties will you doubt?”

Then which of the graces of your Lord will you doubt

Concerning which then, of the bounties of thy Lord, canst thou dispute?

Then which of the bounties of your Lord will you dispute?

So which then of your Lord's favors do you dispute?

Then which of the favors of your Lord do you doubt?

About which of the bounties of your Lord can they persistently dispute?

Which of your Lord's benefits will you then dispute about?

Fabiayyi <u>a</u>l<u>a</u>i rabbika tatam<u>a</u>r<u>a</u>

On which then of your Lord's signs do you cast doubt?

Then which of the gifts of thy Lord, (O man,) wilt thou dispute about?

53

فَبِأَىِّ ءَالَآءِ رَبِّكَ تَتَمَارَىٰ

So which of the signs of your Lord indicating His power do you dispute with, O man, and not take a lesson from?

So which of the signs of your Lord indicating His power do you dispute with, O man, and not take a lesson from?

<p>فَبِأَيِّ آلَاءِ رَ‌بِّكَ تَتَمَارَ‌ىٰ (Then, which of your Lord's bounties would you dispute?....53:55). Tamara means to dispute and oppose. According to Ibn ` Abbas ؓ ، the verse is addressed to every human being. After seeing so many and so clear and invincible arguments in the preceding verses and the Signs in the scriptures of Musa and Ibrahim (علیہما السلام) that support and substantiate the claims of the Holy Prophet Muhammad ﷺ about the truth of his revelation, the verse says to the obstinate disbelievers: How long will you continue to deny the truth and wander in the wilderness of disbelief? The verse further makes it abundantly clear for those who think and deliberate that there should be no room for any doubt in the Messenger of Allah ﷺ ، his revelation and his teachings. Having heard about the stories of destruction and punishment of past nations, this is an opportune occasion for them to straighten out. This well-timed occasion is a favour of Allah. They should take advantage of it instead of fighting and opposing it.</p>

فَبِأَيِّ آلَاءِ رَ‌بِّكَ تَتَمَارَ‌ىٰ (Then, which of your Lord's bounties would you dispute?....53:55). Tamara means to dispute and oppose. According to Ibn ` Abbas ؓ ، the verse is addressed to every human being. After seeing so many and so clear and invincible arguments in the preceding verses and the Signs in the scriptures of Musa and Ibrahim (علیہما السلام) that support and substantiate the claims of the Holy Prophet Muhammad ﷺ about the truth of his revelation, the verse says to the obstinate disbelievers: How long will you continue to deny the truth and wander in the wilderness of disbelief? The verse further makes it abundantly clear for those who think and deliberate that there should be no room for any doubt in the Messenger of Allah ﷺ ، his revelation and his teachings. Having heard about the stories of destruction and punishment of past nations, this is an opportune occasion for them to straighten out. This well-timed occasion is a favour of Allah. They should take advantage of it instead of fighting and opposing it.

He who warns you is one of the warners of old.

He (Prophet Mohammed – peace and blessings be upon him) is a Herald of Warning, like the former Heralds of Warning.

This is a warner, of the warners of old.

THIS IS a warning like those warnings of old:

This is a warner of the warners of old.

This (Muhammad SAW) is a warner (Messenger) of the (series of) warners (Messengers) of old.

This is a warning, just like the first warnings.

This is a warning among the warnings of yore.

This is a warner from the warners of old.

This is a warner of the warners of old.

This is a warner, [in the tradition] of the warners of old.

This is a warner from the warners of ancient times.

This [Prophet] is a warner like the former warners.

This is a (Prophet) like that of the ancient warners (Prophets).

This is a warner of the warners of old.

H<u>atha </u>na<u>th</u>eerun mina a<b>l</b>nnu<u>th</u>uri alool<u>a</u>

This is a warning just like those of former times.

This is a Warner, of the (series of) Warners of old!

53

هَٰذَا نَذِيرٌ مِّنَ ٱلنُّذُرِ ٱلْأُولَىٰٓ

This messenger that is sent to you is from the class of the earlier messengers.

This messenger that is sent to you is from the class of the earlier messengers.

<p>هَـٰذَا نَذِيرٌ‌ مِّنَ النُّذُرِ‌ الْأُولَىٰ (This [ Holy Prophet ] is a warner from the (genus of the) previous warners...53:56). Hadha is a demonstrative pronoun and points either to the Holy Prophet ﷺ or to the Qur'an. With reference to the Holy Prophet ﷺ ، it means that in the past, many Prophets were sent to their respective nations, and the Holy Prophet ﷺ is sent to all mankind, and he is not a new thing among the Messengers (علیہم السلام) . He is well-established in the straight path. With reference to the Qur'an, it means that he has come with a book of guidance which, if complied with, assures them of success in this world and in the Hereafter. The opponents should fear the Divine punishment.</p>

هَـٰذَا نَذِيرٌ‌ مِّنَ النُّذُرِ‌ الْأُولَىٰ (This [ Holy Prophet ] is a warner from the (genus of the) previous warners...53:56). Hadha is a demonstrative pronoun and points either to the Holy Prophet ﷺ or to the Qur'an. With reference to the Holy Prophet ﷺ ، it means that in the past, many Prophets were sent to their respective nations, and the Holy Prophet ﷺ is sent to all mankind, and he is not a new thing among the Messengers (علیہم السلام) . He is well-established in the straight path. With reference to the Qur'an, it means that he has come with a book of guidance which, if complied with, assures them of success in this world and in the Hereafter. The opponents should fear the Divine punishment.

<h2 class="title">A Warning and Exhortation, the Order to prostrate and to be humble</h2><p>Allah said,</p><div class="text_uthmani arabic">هَـذَا نَذِيرٌ</div><p>(This is a warner) in reference to Muhammad ,</p><div class="text_uthmani arabic">مِّنَ النُّذُرِ الاٍّوْلَى</div><p>(from the warners of old.) means, just like the warners of old, he was sent as a Messenger as they were sent as Messengers. Allah the Exalted said,</p><div class="text_uthmani arabic">قُلْ مَا كُنتُ بِدْعاً مِّنَ الرُّسُلِ</div><p>(Say: "I am not a new thing among the Messengers.")(46:9) Allah said;</p><div class="text_uthmani arabic">أَزِفَتِ الاٌّزِفَةُ </div><p>(The Azifah draws near.) that which is near, the Day of Resurrection, has drawn nearer,</p><div class="text_uthmani arabic">لَيْسَ لَهَا مِن دُونِ اللَّهِ كَاشِفَةٌ </div><p>(None besides Allah can avert it.) no one besides Allah can prevent it from coming, nor does anyone know when it will come, except Him. The warner is eager to convey his knowledge of the imminence of a calamity, so that it does not befall those to whom he is a warner. As He said;</p><div class="text_uthmani arabic">إِنِّينَذِيرٌ لَّكُمْ بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ</div><p>(He is only a warner to you in face of a severe torment.) (34:46) And in the Hadith:</p><div class="text_uthmani arabic">«أَنَا النَّذِيرُ الْعُرْيَان»</div><p>(I am the naked warner,) meaning, I was in such a hurry to warn against the evil I saw coming, that I did not wear anything. In this case, one rushes to warn his people in such haste that he will be naked. This meaning befits the meaning of the A0yah,</p><div class="text_uthmani arabic">أَزِفَتِ الاٌّزِفَةُ </div><p>(the Azifah draws near.), in reference to the nearing Day of Resurrection. Allah said in the beginning of the Surah:</p><div class="text_uthmani arabic">اقْتَرَبَتِ السَّاعَةُ</div><p>(The Hour has drawn near.)(54:1) Imam Ahmad recorded that Sahl bin Sa`d said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّمَا مَثَلُ مُحَقَّرَاتِ الذُّنُوبِ كَمَثَلِ قَوْمٍ نَزَلُوا بِبَطْنِ وَادٍ، فَجَاءَ ذَا بِعُودٍ وَجَاءَ ذَا بِعُودٍ، حَتْى أَنْضَجُوا خُبْزَتَهُمْ، وَإِنَّ مُحَقَّرَاتِ الذُّنُوبِ، مَتَى يُؤْخَذُ بِهَا صَاحِبُهَا، تُهْلِكُه»</div><p>(Beware of small sins! The example of the effect of small sin is that of people who settled near the bottom of a valley. One of them brought a piece of wood, and another brought another piece of wood, until they cooked their bread! Verily, small sins will destroy its companion, if one is held accountable for them.) Allah the Exalted admonishes the idolators because they hear the Qur'an, yet they turn away from it in heedless play,</p><div class="text_uthmani arabic">تَعْجَبُونَ</div><p>(wonder) doubting that it is true.</p><div class="text_uthmani arabic">وَتَضْحَكُونَ</div><p>(And you laugh) in jest and mock at it,</p><div class="text_uthmani arabic">وَلاَ تَبْكُونَ</div><p>(and weep not,) just as those who believe in it weep,</p><div class="text_uthmani arabic">وَيَخِرُّونَ لِلاٌّذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا </div><p>(And they fall down on their faces weeping and it increases their humility.)(17:109) Allah said;</p><div class="text_uthmani arabic">وَأَنتُمْ سَـمِدُونَ </div><p>(While you are Samidun.) Sufyan Ath-Thawri reported that his father narrated that Ibn `Abbas said about Samidun, "Singing; in Yemenite dialect `Ismid for us' means `Sing for us."' `Ikrimah said something similar. In another narration from Ibn `Abbas, he said that,</p><div class="text_uthmani arabic">سَـمِدُونَ</div><p>(Samidun) means, "Turning away." Similar was reported from Mujahid and `Ikrimah. Allah the Exalted ordered His servants to prostrate to Him, worship Him according to the way of His Messenger, and to fulfill the requirement of Tawhid and sincerity,</p><div class="text_uthmani arabic">فَاسْجُدُواْ لِلَّهِ وَاعْبُدُواْ </div><p>(So fall you down in prostration to Allah and worship Him.) meaning, with submission, sincerity, and Tawhid. Al-Bukhari recorded that Abu Ma`mar said that `Abdul-Warith said that Ayyub said that `Ikrimah said that, Ibn `Abbas said, "The Prophet prostrated upon reciting An-Najm and the Muslims, idolators, Jinns and mankind who were present prostrated along with him." Only Muslim collected this Hadith. Imam Ahmad recorded that Al-Muttalib bin Abi Wada`ah said, "While in Makkah, the Messenger of Allah once recited Surat An-Najm, then prostrated along with all those who were with him at the time. I raised my head, however, and I refused to prostrate." Al-Muttalib had not embraced Islam yet, but ever since he became Muslim, he would never hear anyone recite this Surah until the end, without prostrating with whomever was prostrating after reciting it. An-Nasa'i also collected this Hadith in the Book of Al-Bukhari, excluding prayer in his Sunan. This is the end of the Tafsir of Surat An-Najm. All praise and thanks are due to Allah.</p>

A Warning and Exhortation, the Order to prostrate and to be humbleAllah said,هَـذَا نَذِيرٌ(This is a warner) in reference to Muhammad ,مِّنَ النُّذُرِ الاٍّوْلَى(from the warners of old.) means, just like the warners of old, he was sent as a Messenger as they were sent as Messengers. Allah the Exalted said,قُلْ مَا كُنتُ بِدْعاً مِّنَ الرُّسُلِ(Say: "I am not a new thing among the Messengers.")(46:9) Allah said;أَزِفَتِ الاٌّزِفَةُ (The Azifah draws near.) that which is near, the Day of Resurrection, has drawn nearer,لَيْسَ لَهَا مِن دُونِ اللَّهِ كَاشِفَةٌ (None besides Allah can avert it.) no one besides Allah can prevent it from coming, nor does anyone know when it will come, except Him. The warner is eager to convey his knowledge of the imminence of a calamity, so that it does not befall those to whom he is a warner. As He said;إِنِّينَذِيرٌ لَّكُمْ بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ(He is only a warner to you in face of a severe torment.) (34:46) And in the Hadith:«أَنَا النَّذِيرُ الْعُرْيَان»(I am the naked warner,) meaning, I was in such a hurry to warn against the evil I saw coming, that I did not wear anything. In this case, one rushes to warn his people in such haste that he will be naked. This meaning befits the meaning of the A0yah,أَزِفَتِ الاٌّزِفَةُ (the Azifah draws near.), in reference to the nearing Day of Resurrection. Allah said in the beginning of the Surah:اقْتَرَبَتِ السَّاعَةُ(The Hour has drawn near.)(54:1) Imam Ahmad recorded that Sahl bin Sa`d said that the Messenger of Allah said,«إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّمَا مَثَلُ مُحَقَّرَاتِ الذُّنُوبِ كَمَثَلِ قَوْمٍ نَزَلُوا بِبَطْنِ وَادٍ، فَجَاءَ ذَا بِعُودٍ وَجَاءَ ذَا بِعُودٍ، حَتْى أَنْضَجُوا خُبْزَتَهُمْ، وَإِنَّ مُحَقَّرَاتِ الذُّنُوبِ، مَتَى يُؤْخَذُ بِهَا صَاحِبُهَا، تُهْلِكُه»(Beware of small sins! The example of the effect of small sin is that of people who settled near the bottom of a valley. One of them brought a piece of wood, and another brought another piece of wood, until they cooked their bread! Verily, small sins will destroy its companion, if one is held accountable for them.) Allah the Exalted admonishes the idolators because they hear the Qur'an, yet they turn away from it in heedless play,تَعْجَبُونَ(wonder) doubting that it is true.وَتَضْحَكُونَ(And you laugh) in jest and mock at it,وَلاَ تَبْكُونَ(and weep not,) just as those who believe in it weep,وَيَخِرُّونَ لِلاٌّذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا (And they fall down on their faces weeping and it increases their humility.)(17:109) Allah said;وَأَنتُمْ سَـمِدُونَ (While you are Samidun.) Sufyan Ath-Thawri reported that his father narrated that Ibn `Abbas said about Samidun, "Singing; in Yemenite dialect `Ismid for us' means `Sing for us."' `Ikrimah said something similar. In another narration from Ibn `Abbas, he said that,سَـمِدُونَ(Samidun) means, "Turning away." Similar was reported from Mujahid and `Ikrimah. Allah the Exalted ordered His servants to prostrate to Him, worship Him according to the way of His Messenger, and to fulfill the requirement of Tawhid and sincerity,فَاسْجُدُواْ لِلَّهِ وَاعْبُدُواْ (So fall you down in prostration to Allah and worship Him.) meaning, with submission, sincerity, and Tawhid. Al-Bukhari recorded that Abu Ma`mar said that `Abdul-Warith said that Ayyub said that `Ikrimah said that, Ibn `Abbas said, "The Prophet prostrated upon reciting An-Najm and the Muslims, idolators, Jinns and mankind who were present prostrated along with him." Only Muslim collected this Hadith. Imam Ahmad recorded that Al-Muttalib bin Abi Wada`ah said, "While in Makkah, the Messenger of Allah once recited Surat An-Najm, then prostrated along with all those who were with him at the time. I raised my head, however, and I refused to prostrate." Al-Muttalib had not embraced Islam yet, but ever since he became Muslim, he would never hear anyone recite this Surah until the end, without prostrating with whomever was prostrating after reciting it. An-Nasa'i also collected this Hadith in the Book of Al-Bukhari, excluding prayer in his Sunan. This is the end of the Tafsir of Surat An-Najm. All praise and thanks are due to Allah.

What is to come is imminent.

The approaching event has come near.

The Imminent is imminent;

that [Last Hour] which is so near draws ever nearer,

There hath approached the approaching Hour.

The Day of Resurrection draws near,

The inevitable is imminent.

The imminent Hour has drawn near,

The Azifah draws near.

The threatened Hour is nigh.

The Imminent [Hour] is near at hand.

The Imminent is near at hand;

The Approaching Day has approached.

The Day of Judgment is drawing nearer.

The near event draws nigh.

Azifati al<u>a</u>zifat<b>u</b>

The Hour that was to come draws ever nearer.

The (Judgment) ever approaching draws nigh:

53

أَزِفَتِ ٱلْءَازِفَةُ

The Day of Standing has drawn nearer.

The Day of Standing has drawn nearer.

<p>أَزِفَتِ الْآزِفَةُ لَيْسَ لَهَا مِن دُونِ اللَّـهِ كَاشِفَةٌ (The Imminent (Hour) has approached. [ 53:57] There is no one, beside Allah, to remove it...53:57-58). The verb ` azifa is used in the sense of qaruba which means to draw near. Azifah is the feminine active participle from the verb azifa and it refers to the Imminent Event. In other words, the Imminent Event has drawn near, referring to the Day of Resurrection. No one besides Allah can prevent it from happening, nor does anyone know when it will happen, except Him. The imminence of Resurrection is in relation to the age of the entire world. The Ummah of Holy Prophet Muhammad ﷺ is right at the end of it near the Day of Judgment.</p>

أَزِفَتِ الْآزِفَةُ لَيْسَ لَهَا مِن دُونِ اللَّـهِ كَاشِفَةٌ (The Imminent (Hour) has approached. [ 53:57] There is no one, beside Allah, to remove it...53:57-58). The verb ` azifa is used in the sense of qaruba which means to draw near. Azifah is the feminine active participle from the verb azifa and it refers to the Imminent Event. In other words, the Imminent Event has drawn near, referring to the Day of Resurrection. No one besides Allah can prevent it from happening, nor does anyone know when it will happen, except Him. The imminence of Resurrection is in relation to the age of the entire world. The Ummah of Holy Prophet Muhammad ﷺ is right at the end of it near the Day of Judgment.

There is no one to unveil it apart from God.

None except Allah can avert it.

apart from God none can disclose it.

[although] none but God can unveil it....

None, except Allah, can avert it.

None besides Allah can avert it, (or advance it, or delay it).

None besides God can unveil it.

and none but Allah can avert it.

None besides Allah can avert it.

None beside Allah can disclose it.

There is none who may unveil it besides Allah.

none except Allah can disclose it.

Of it, [from those] besides Allah, there is no remover.

No one besides God can rescue a soul from hardship.

There shall be none besides Allah to remove it.

Laysa lah<u>a</u> min dooni All<u>a</u>hi k<u>a</u>shifat<b>un</b>

None but God can avert it.

No (soul) but Allah can lay it bare.

53

لَيْسَ لَهَا مِن دُونِ ٱللَّهِ كَاشِفَةٌ

There is no one that can push it back and no one to uncover it besides Allah.

There is no one that can push it back and no one to uncover it besides Allah.

Are you astonished at this news,

So are you surprised at this fact?

Do you then marvel at this discourse,

Do you, perchance, find this tiding strange?

At this discourse then marvel ye?

Do you then wonder at this recital (the Quran)?

Do you marvel at this discourse?

Will you, then, wonder at this?

Do you then wonder at this reci- tation

Marvel ye then at this statement,

Will you then wonder at this discourse,

Do you marvel then at this discourse (the Koran)?

Then at this statement do you wonder?

Does this statement seem strange to them

Do you then wonder at this announcement?

Afamin h<u>atha</u> al<u>h</u>adeethi taAAjaboon<b>a</b>

Do you then find these tidings strange?

Do ye then wonder at this recital?

53

أَفَمِنْ هَٰذَا ٱلْحَدِيثِ تَعْجَبُونَ

Do you marvel at this Qur’ān that is recited to you, that it is from Allah?

Do you marvel at this Qur’ān that is recited to you, that it is from Allah?

<p>أَفَمِنْ هَـٰذَا الْحَدِيثِ تَعْجَبُونَ وَتَضْحَكُونَ وَلَا تَبْكُونَ (Do you then wonder at this discourse, and laugh [ at it ], and not weep....53:59-60). The phrase this discourse' refers to the Qur'an. That is, the Qur'an, the Divine Discourse, which is itself a miracle, has already come to them. They are surprised at it and laugh in jest and mock at it, and do not weep at their sins and shortcomings.</p>

أَفَمِنْ هَـٰذَا الْحَدِيثِ تَعْجَبُونَ وَتَضْحَكُونَ وَلَا تَبْكُونَ (Do you then wonder at this discourse, and laugh [ at it ], and not weep....53:59-60). The phrase this discourse' refers to the Qur'an. That is, the Qur'an, the Divine Discourse, which is itself a miracle, has already come to them. They are surprised at it and laugh in jest and mock at it, and do not weep at their sins and shortcomings.

And keep laughing and do not weep,

And you laugh, and do not weep!

and do you laugh, and do you not weep,

And do you laugh instead of weeping,

And laugh and not weep?

And you laugh at it and weep not,

And laugh, and do not weep?

Will you laugh at it rather than weep?

And you laugh at it and weep not,

And laugh and not weep,

and laugh and not weep,

Or do you laugh, and do you not weep

And you laugh and do not weep

and do they laugh instead of weeping,

And will you laugh and not weep?

Wata<u>dh</u>akoona wal<u>a</u> tabkoon<b>a</b>

Why do you laugh rather than weep?

And will ye laugh and not weep,-

53

وَتَضْحَكُونَ وَلَا تَبْكُونَ

And laugh mockingly at it and not cry when hearing its admonitions?

And laugh mockingly at it and not cry when hearing its admonitions?

Indulging in pleasantries?

And you are lost in play!

while you make merry?

and divert yourselves all the while?

And ye are behaving proudly.

Wasting your (precious) lifetime in pastime and amusements (singing, etc.).

Lost in your frivolity?

Will you occupy yourselves simply in merriment?

While you are Samidun.

While ye amuse yourselves?

while you remain heedless?!

while you are thoughtless?

While you are proudly sporting?

indulging in carelessly idle games?

While you are indulging in varieties.

Waantum s<u>a</u>midoon<b>a</b>

Will you remain proudly heedless?

Wasting your time in vanities?

53

وَأَنتُمْ سَٰمِدُونَ

Whilst you are neglectful of it, not giving it any attention?

Whilst you are neglectful of it, not giving it any attention?

<p>وَأَنتُمْ سَامِدُونَ (while you are engaged in vain play?....53:61). Samidun is the plural of "samid" from the root word sumud which literally denotes to be heedless. Samidun is used in the sense of ghafilun, meaning unmindful. Some of the Imams have interpreted the word sumud to mean to sing. That meaning can equally fit or apply in this context.</p>

وَأَنتُمْ سَامِدُونَ (while you are engaged in vain play?....53:61). Samidun is the plural of "samid" from the root word sumud which literally denotes to be heedless. Samidun is used in the sense of ghafilun, meaning unmindful. Some of the Imams have interpreted the word sumud to mean to sing. That meaning can equally fit or apply in this context.

Bow instead in adoration before God and worship Him.

Therefore prostrate for Allah, and worship Him. (Command of Prostration # 12)

So bow yourselves before God, and serve Him!

[Nay,] but prostrate yourselves before God, and worship [Him alone]!

So prostrate yourselves before Allah and worship.

So fall you down in prostration to Allah, and worship Him (Alone).

So bow down to God, and worship!

Prostrate yourselves before Allah, and serve Him.

So fall you down in prostration to Allah and worship Him.

Rather prostrate yourselves before Allah and serve Him.

So prostrate yourselves to Allah and worship Him!

Rather, prostrate to Allah and worship Him.

So prostrate to Allah and worship [Him].

So prostrate yourselves before God and worship him.

So make obeisance to Allah and serve (Him).

Fa<b>o</b>sjudoo lill<u>a</u>hi wa<b>o</b>AAbudoo

Prostrate yourselves before God, and worship Him alone!

But fall ye down in prostration to Allah, and adore (Him)!

53

فَٱسْجُدُوا۟ لِلَّهِ وَٱعْبُدُوا۟

So prostrate to Allah alone, and dedicate your worship to Him.

So prostrate to Allah alone, and dedicate your worship to Him.

<p>فَاسْجُدُوا لِلَّـهِ وَاعْبُدُوا۩ ﴿62﴾ (Now, fall down in prostration and worship [ Allah ]... 53:62). It means that preceding verses have a lesson for everyone who considers them seriously that he should worship Allah and bow down before him in humbleness.</p><p>It is recorded in Bukhari on the authority of Sayyidna Ibn ` Abbas ؓ that when the Holy Prophet ﷺ recited this verse he prostrated, and all those around him also prostrated along with him-Muslims, pagans, Jinns and mankind. Another report from ` Abdullah Ibn Masud ؓ ، as recorded in Bukhari and Muslim, narrates that when the Holy Prophet ﷺ finished reciting the Surah before a mixed gathering of Muslims and disbelievers, and, along with his followers, he prostrated himself on the ground, the disbelievers too prostrated, except one old Quraishi man who took a handful of soil and, having applied it on his forehead said, 'This is enough for me.' ` Abdullah Ibn Masud ؓ said that he saw this man later on killed as a disbeliever. Following the example of the Holy Prophet ﷺ ، the Muslims were expected to prostrate. As far as the idolaters are concerned, having been profoundly impressed with the solemnity of the occasion and being overawed by the august recitation of the Qur'anic words, as well as by the Divine Majesty and Glory, might also have fallen in prostration. However, since this prostration was performed in the state of disbelief, it did not carry any reward, but it did leave a deep impression on them; and as a result of this impact, they all later on embraced the Islamic faith, except one person who died in the state of kufr, because he arrogantly refrained from performing the sajdah.</p><p>Sahihain record a report from Sayyidna Zaid Ibn Thabit ؓ to the effect that he recited the entire Surah An-Najm in the presence of the Holy Prophet ﷺ ، but he [ the Holy Prophet ﷺ ] did not perform the sajdah. It does not necessarily follow from this that the sajdah is not obligatory or compulsory. It is possible that at that particular moment, he did not have his ablution or there must have been some other legitimate reason for not performing the sajdah. In such situations, it is not obligatory to perform the sajdah forthwith. It can be delayed until the reason has ceased. And Allah, the Pure and Exalted, knows best!</p><p>Surah An-Najm, through the help and grace of Allah, the Pure, the exalted, ended on Friday night 1st Rabi`-uth-Thani 1391, in one week. Allah willing, this chapter will be followed by Surah Al-Qamar. Allah grants success!</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah An-Najm</p><p>Ends here</p>

فَاسْجُدُوا لِلَّـهِ وَاعْبُدُوا۩ ﴿62﴾ (Now, fall down in prostration and worship [ Allah ]... 53:62). It means that preceding verses have a lesson for everyone who considers them seriously that he should worship Allah and bow down before him in humbleness.It is recorded in Bukhari on the authority of Sayyidna Ibn ` Abbas ؓ that when the Holy Prophet ﷺ recited this verse he prostrated, and all those around him also prostrated along with him-Muslims, pagans, Jinns and mankind. Another report from ` Abdullah Ibn Masud ؓ ، as recorded in Bukhari and Muslim, narrates that when the Holy Prophet ﷺ finished reciting the Surah before a mixed gathering of Muslims and disbelievers, and, along with his followers, he prostrated himself on the ground, the disbelievers too prostrated, except one old Quraishi man who took a handful of soil and, having applied it on his forehead said, 'This is enough for me.' ` Abdullah Ibn Masud ؓ said that he saw this man later on killed as a disbeliever. Following the example of the Holy Prophet ﷺ ، the Muslims were expected to prostrate. As far as the idolaters are concerned, having been profoundly impressed with the solemnity of the occasion and being overawed by the august recitation of the Qur'anic words, as well as by the Divine Majesty and Glory, might also have fallen in prostration. However, since this prostration was performed in the state of disbelief, it did not carry any reward, but it did leave a deep impression on them; and as a result of this impact, they all later on embraced the Islamic faith, except one person who died in the state of kufr, because he arrogantly refrained from performing the sajdah.Sahihain record a report from Sayyidna Zaid Ibn Thabit ؓ to the effect that he recited the entire Surah An-Najm in the presence of the Holy Prophet ﷺ ، but he [ the Holy Prophet ﷺ ] did not perform the sajdah. It does not necessarily follow from this that the sajdah is not obligatory or compulsory. It is possible that at that particular moment, he did not have his ablution or there must have been some other legitimate reason for not performing the sajdah. In such situations, it is not obligatory to perform the sajdah forthwith. It can be delayed until the reason has ceased. And Allah, the Pure and Exalted, knows best!Surah An-Najm, through the help and grace of Allah, the Pure, the exalted, ended on Friday night 1st Rabi`-uth-Thani 1391, in one week. Allah willing, this chapter will be followed by Surah Al-Qamar. Allah grants success!Al-hamdulillahThe Commentary onSurah An-NajmEnds here

THE HOUR HAS come and split is the moon.

The Last Day came near, and the moon split apart.

The Hour has drawn nigh: the moon is split.

THE LAST HOUR draws near, and the moon is split asunder!

The Hour hath drawn nigh, and the moon hath been rent in sunder.. And if they behold a sign, they turn away and say: magic continuous.

The Hour has drawn near, and the moon has been cleft asunder (the people of Makkah requested Prophet Muhammad SAW to show them a miracle, so he showed them the splitting of the moon).

The Hour has drawn near, and the moon has split.

The Hour of Resurrection drew near and the moon split asunder.

The Hour has drawn near, and the moon has been cleft asunder.

The hour drew nigh and the moon was rent in twain.

The Hour has drawn near and the moon is split.

The Hour is drawing near, and the moon is split (in two).

The Hour has come near, and the moon has split [in two].

The Hour of Doom is drawing near and the moon is rent asunder.

The hour drew nigh and the moon did rend asunder.

Iqtarabati a<b>l</b>ss<u>a</u>AAatu wa<b>i</b>nshaqqa alqamar<b>u</b>

The Last Hour draws near and the moon is split asunder.

The Hour (of Judgment) is nigh, and the moon is cleft asunder.

54

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱقْتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلْقَمَرُ

The coming of the Hour is close and the moon split in the time of the Prophet (peace be upon him), the splitting of which was one of the tangible miracles of the Prophet (peace be upon him).

The coming of the Hour is close and the moon split in the time of the Prophet (peace be upon him), the splitting of which was one of the tangible miracles of the Prophet (peace be upon him).

<p>Linkage between Surah An-Najm and Surah Al-Qamar</p><p>Whereas the preceding Surah An-Najm had ended on a note of warning to disbelievers in the words: اَزِفَۃِ الاٰزِفَۃ azifat-il-` azifah, i.e., the Hour of their doom has drawn near, the present Surah opens with a similar sentence, "The Hour (of doom) has drawn near" and this statement is followed by one of its proofs, that is, the appearance of the miracle of the moon being split asunder. There are many signs of the Day of Doom; one of them is the advent of the last of the Prophets Sayyidna Muhammad ﷺ itself, as reported in a hadith 'I was sent like this with the last Hour' and he pointed with his middle and index fingers. There are many other Traditions mentioning that the advent of the Holy Prophet ﷺ is close to the Day of doom. Likewise, a great sign of Doomsday is the miracle of the Prophet ﷺ when he split the moon into two pieces, then he rejoined them. Also, the miracle of 'moon-splitting' is significant from another point of view: Just as Allah's power split the moon into two, so will planets and stars be destroyed by Him by breaking them into very small pieces which is not impossible, as has been proved by the miracle of splitting the moon.</p><p>The Phenomenon of Moon-Splitting: A Miracle</p><p>The disbelievers of Makkah asked the Messenger of Allah ﷺ to produce a proof in support of his claim, and he, with the dispensation of Allah, split the moon into two parts. This miracle is verified by the concluding part of verse 1: 'and the moon has been split asunder.' The incident has been narrated successively in Traditions of reliable authority, and reported by such learned Companions as ` Abdullah Ibn Masud, ` Abdullah Ibn ` Umar, Jubair Ibn Mut` im, ` Abdullah Ibn ` Abbas, Anas Ibn Malik ؓ and others. ` Abdullah Ibn Masud ؓ reports that he himself was present and witnessed when the Messenger of Allah ﷺ performed this miracle. Imams Tahawi and Ibn Kathir have stated that the reports narrating the phenomenon of 'moon-splitting' are mutawatir (i.e. it has been reported successively and uninterruptedly by such a large number of authorities that their concurrence on falsehood is inconceivable.) Therefore, this Prophetic miracle has been proved by incontrovertible evidence.</p><p>It was mentioned earlier that a large number of Traditions report the incident of 'moon-splitting', which may be summarized as follows: Whilst the Messenger of Allah ﷺ was sitting at Mina in Makkah, the pagans demanded that the Messenger of Allah ﷺ should produce a proof substantiating his claim. Allah split the moon in two parts. A part of the moon was over one mountain on the eastern side, and another part was over another mountain on the western side. Thus there was a mountain between the two parts. This incident took place on a moonlit night. The Messenger of Allah ﷺ said to all who were present: 'Be witnesses'. When all the people saw the miracle clearly, the two pieces rejoined. It was not possible for any person with eyes to deny this clear miracle. However, the pagans said: 'Muhammad has ensorcelled us, but he cannot bewitch the whole world; so let us wait for people to come from the neighboring parts of the country and hear what they have to say'. (Baihaqi and Abu Dawud Tayalisi) Tayalisi records on the authority of ` Abdullah Ibn Masud ؓ that when travelers from the neighboring parts of the country arrived, they confirmed that they did see the moon in two parts. Some reports indicate that the miracle of 'moon-splitting' occurred twice, but more authentic reports confirm that the miracle occurred once only. (Bayan-ul-Quran) The following Traditions are worth noting, which have been taken from Ibn Kathir:</p><p>(1) Sayyidna Anas Ibn Malik ؓ narrates, as recorded in Sahib of Bukhari:</p><p>اِنَّ اَھلَ مَکَّۃَ سَاَلُوا رَسُولَ اللہِ ﷺ اَن ئُّرِیَھَمُ اٰیَۃً فَاَرَاھُمَ القَمَرَ شَقِّین حَّتّٰی رَاَوا حِرَاءَ بَینَھُمَا (بخاری و مسلم)</p><p>'The people of Makkah asked the Messenger of Allah ﷺ to show them a sign, and he split the moon into two parts until they saw the mount of Hira' between them'.</p><p>(2) Sayyidna ` Abdullah Ibn Masud ؓ narrates, as recorded in Sahihs of Bukhari and Muslim, and in Musnad of Ahmad,</p><p>اَنشَقَّ القَمَرُ عَلٰی عَھد رَسُولَ اللہِ ﷺ شِقَّینِ حَتّٰی نَظَرُوا اِلَیہِ فقَالَ رَسُولَ اللہِ ﷺ اَشھَدُوا۔</p><p>"The moon was split in two parts during the time of Allah's Messenger ﷺ ، and they saw its two parts. Allah's Messenger ﷺ said: 'Be witnesses'."</p><p>Ibn Jarir has cited this report with the following addition:</p><p>کُنَّا مَعَ رَسُولَ اللہِ ﷺ بِمِنٰی فَاشَقَّ القَمَرُ فَاَخَذَت فِرقَۃُ خَلفَ الجَبَلِ فقالَ رَسُولَ اللہِ ﷺ اَشھَدُوا اَشھَدُوا۔</p><p>"Sayyidna ` Abdullah Ibn Masud ؓ says: 'We were with Allah's Messenger ﷺ at Mina. Suddenly the moon split in two pieces, and one piece went away behind the mountain. Allah's Messenger ﷺ said: "Be witnesses; be witnesses.'</p><p>(3) The narration of Sayyidna ` Abdullah Ibn Masud ؓ is recorded by Baihaqi and Abu Dawud Tayalisi in the following words:</p><p>اَنشَقَّ القَمَرُ بِمَکَّۃَ حَتّٰی صارَ فِرقَتَینِ فَقَالَ کُفَّارُ قُرَیشِ اَھل مَکَّۃ ھٰذَا سِحرَکُم بَہٰ اِبنُ اَبِی کَبشَۃَ اَنظَرُوا السُّفَّرَ فَاِن کَانُوا رَأوا ما رَاَیتُم فقد صَدَقَ وَ اِن کَانُوا لَم یَرَوا مِثلَ مَا رَایتُم فَھُوَسِحرُ سَحرَکُم بَہٰ فَسُیِٔلَ السُّفَّارُ قَالَ وَ قَدِمُوا کُلِّ جِھَۃِ فَقَالُو رَاَیٔنَا۔ (ابن کثیر)</p><p>"In Makkah, the moon was split into two parts. The disbelieving Quraish claimed: 'This is sorcery. Ibn Abi Kabshah [ the Prophet ﷺ ] has ensorcelled you. Therefore, wait for the neighboring travelers to arrive. If they too have seen the two pieces of the moon, so he has spoken the truth. But if they have not seen the parts of the moon, then this is indeed a magical illusion which he has performed on you.' When the travelers arrived and were asked about it, they all confirmed that they did see the two parts of the moon.' :(Ibn Kathir)</p><p>Criticism against the Miracle of 'Moon-Splitting'</p><p>The critics have raised two types of criticism against the miracle: one is based on the assumptions of Greek philosophers, and the other is based on layman's thinking.</p><p>The deviant Greek philosophers assume that it is not possible for the heaven and other celestial bodies to split or crack, and rejoin. But this is merely an idea unsubstantiated by any solid or concrete proof. Whatever proof or evidence the philosophers have advanced is flimsy, shaky, inadequate and unsubstantial. The Islamic philosophers [ mutakallimin ] have broken down their arguments and have shown that they are baseless, false and absurd. They could not prove by any rational argument that 'moon-splitting' is impossible. Indeed, illiterate people regard every unusual thing as impossible. Obviously, the very meaning of mu’ jizah or a prophetic miracle is that it is an unusual event that is abnormal and out of general habit, which cannot be performed by common people. Any ordinary work which can be performed at any time cannot be called mu’ jizah or miracle.</p><p>The other criticism based on a layman's thinking is that if such a wonderful event had taken place, its knowledge would have been commonplace and would have found its mention in the books of history, but they say that they have found no such thing recorded.</p><p>Such a thinking is too simplistic which lacks careful analysis. A careful analysis shows that the event had occurred in Makkah at night. At that particular moment, in many parts of the world it must have been day time where and when the question of witnessing this event does not even arise. In many other countries, it must have been middle of the night, or last part of the night when the people normally sleep. Furthermore, people who are awake also do not stare at the moon all the time. Splitting of the moon would not make any difference on the moonlight spread on the earth, so that it would attract people's attention. The event took place suddenly and lasted for a short while. It is a daily experience that in particular countries at different times lunar eclipse takes place. Nowadays a forecast is made about its occurrence well in advance, yet there are hundreds of thousands of people who are absolutely unaware of it. Can this be the proof that the lunar eclipse did not take place? Thus if the event is not recorded in world history books, its occurrence cannot be denied or refuted.</p><p>Besides, the event is recorded in the famous and reliable history book of India called 'Tarikh-e-Farishtah'. It has been mentioned in this book that the Maharajah, a native ruler, of Malabar had witnessed this phenomenon that night with his own eyes, and had it entered in his diary. This incident was the cause of his embracing Islam. Earlier on the narratives of Abu Dawud Tayalisi and Baihaqi were quoted about the pagans of Makkah themselves who inquired from the people arriving from the neighboring parts of the country and they confirmed and verified that they had seen it. Allah, the Pure and the Exalted, knows best!</p>

Linkage between Surah An-Najm and Surah Al-QamarWhereas the preceding Surah An-Najm had ended on a note of warning to disbelievers in the words: اَزِفَۃِ الاٰزِفَۃ azifat-il-` azifah, i.e., the Hour of their doom has drawn near, the present Surah opens with a similar sentence, "The Hour (of doom) has drawn near" and this statement is followed by one of its proofs, that is, the appearance of the miracle of the moon being split asunder. There are many signs of the Day of Doom; one of them is the advent of the last of the Prophets Sayyidna Muhammad ﷺ itself, as reported in a hadith 'I was sent like this with the last Hour' and he pointed with his middle and index fingers. There are many other Traditions mentioning that the advent of the Holy Prophet ﷺ is close to the Day of doom. Likewise, a great sign of Doomsday is the miracle of the Prophet ﷺ when he split the moon into two pieces, then he rejoined them. Also, the miracle of 'moon-splitting' is significant from another point of view: Just as Allah's power split the moon into two, so will planets and stars be destroyed by Him by breaking them into very small pieces which is not impossible, as has been proved by the miracle of splitting the moon.The Phenomenon of Moon-Splitting: A MiracleThe disbelievers of Makkah asked the Messenger of Allah ﷺ to produce a proof in support of his claim, and he, with the dispensation of Allah, split the moon into two parts. This miracle is verified by the concluding part of verse 1: 'and the moon has been split asunder.' The incident has been narrated successively in Traditions of reliable authority, and reported by such learned Companions as ` Abdullah Ibn Masud, ` Abdullah Ibn ` Umar, Jubair Ibn Mut` im, ` Abdullah Ibn ` Abbas, Anas Ibn Malik ؓ and others. ` Abdullah Ibn Masud ؓ reports that he himself was present and witnessed when the Messenger of Allah ﷺ performed this miracle. Imams Tahawi and Ibn Kathir have stated that the reports narrating the phenomenon of 'moon-splitting' are mutawatir (i.e. it has been reported successively and uninterruptedly by such a large number of authorities that their concurrence on falsehood is inconceivable.) Therefore, this Prophetic miracle has been proved by incontrovertible evidence.It was mentioned earlier that a large number of Traditions report the incident of 'moon-splitting', which may be summarized as follows: Whilst the Messenger of Allah ﷺ was sitting at Mina in Makkah, the pagans demanded that the Messenger of Allah ﷺ should produce a proof substantiating his claim. Allah split the moon in two parts. A part of the moon was over one mountain on the eastern side, and another part was over another mountain on the western side. Thus there was a mountain between the two parts. This incident took place on a moonlit night. The Messenger of Allah ﷺ said to all who were present: 'Be witnesses'. When all the people saw the miracle clearly, the two pieces rejoined. It was not possible for any person with eyes to deny this clear miracle. However, the pagans said: 'Muhammad has ensorcelled us, but he cannot bewitch the whole world; so let us wait for people to come from the neighboring parts of the country and hear what they have to say'. (Baihaqi and Abu Dawud Tayalisi) Tayalisi records on the authority of ` Abdullah Ibn Masud ؓ that when travelers from the neighboring parts of the country arrived, they confirmed that they did see the moon in two parts. Some reports indicate that the miracle of 'moon-splitting' occurred twice, but more authentic reports confirm that the miracle occurred once only. (Bayan-ul-Quran) The following Traditions are worth noting, which have been taken from Ibn Kathir:(1) Sayyidna Anas Ibn Malik ؓ narrates, as recorded in Sahib of Bukhari:اِنَّ اَھلَ مَکَّۃَ سَاَلُوا رَسُولَ اللہِ ﷺ اَن ئُّرِیَھَمُ اٰیَۃً فَاَرَاھُمَ القَمَرَ شَقِّین حَّتّٰی رَاَوا حِرَاءَ بَینَھُمَا (بخاری و مسلم)'The people of Makkah asked the Messenger of Allah ﷺ to show them a sign, and he split the moon into two parts until they saw the mount of Hira' between them'.(2) Sayyidna ` Abdullah Ibn Masud ؓ narrates, as recorded in Sahihs of Bukhari and Muslim, and in Musnad of Ahmad,اَنشَقَّ القَمَرُ عَلٰی عَھد رَسُولَ اللہِ ﷺ شِقَّینِ حَتّٰی نَظَرُوا اِلَیہِ فقَالَ رَسُولَ اللہِ ﷺ اَشھَدُوا۔"The moon was split in two parts during the time of Allah's Messenger ﷺ ، and they saw its two parts. Allah's Messenger ﷺ said: 'Be witnesses'."Ibn Jarir has cited this report with the following addition:کُنَّا مَعَ رَسُولَ اللہِ ﷺ بِمِنٰی فَاشَقَّ القَمَرُ فَاَخَذَت فِرقَۃُ خَلفَ الجَبَلِ فقالَ رَسُولَ اللہِ ﷺ اَشھَدُوا اَشھَدُوا۔"Sayyidna ` Abdullah Ibn Masud ؓ says: 'We were with Allah's Messenger ﷺ at Mina. Suddenly the moon split in two pieces, and one piece went away behind the mountain. Allah's Messenger ﷺ said: "Be witnesses; be witnesses.'(3) The narration of Sayyidna ` Abdullah Ibn Masud ؓ is recorded by Baihaqi and Abu Dawud Tayalisi in the following words:اَنشَقَّ القَمَرُ بِمَکَّۃَ حَتّٰی صارَ فِرقَتَینِ فَقَالَ کُفَّارُ قُرَیشِ اَھل مَکَّۃ ھٰذَا سِحرَکُم بَہٰ اِبنُ اَبِی کَبشَۃَ اَنظَرُوا السُّفَّرَ فَاِن کَانُوا رَأوا ما رَاَیتُم فقد صَدَقَ وَ اِن کَانُوا لَم یَرَوا مِثلَ مَا رَایتُم فَھُوَسِحرُ سَحرَکُم بَہٰ فَسُیِٔلَ السُّفَّارُ قَالَ وَ قَدِمُوا کُلِّ جِھَۃِ فَقَالُو رَاَیٔنَا۔ (ابن کثیر)"In Makkah, the moon was split into two parts. The disbelieving Quraish claimed: 'This is sorcery. Ibn Abi Kabshah [ the Prophet ﷺ ] has ensorcelled you. Therefore, wait for the neighboring travelers to arrive. If they too have seen the two pieces of the moon, so he has spoken the truth. But if they have not seen the parts of the moon, then this is indeed a magical illusion which he has performed on you.' When the travelers arrived and were asked about it, they all confirmed that they did see the two parts of the moon.' :(Ibn Kathir)Criticism against the Miracle of 'Moon-Splitting'The critics have raised two types of criticism against the miracle: one is based on the assumptions of Greek philosophers, and the other is based on layman's thinking.The deviant Greek philosophers assume that it is not possible for the heaven and other celestial bodies to split or crack, and rejoin. But this is merely an idea unsubstantiated by any solid or concrete proof. Whatever proof or evidence the philosophers have advanced is flimsy, shaky, inadequate and unsubstantial. The Islamic philosophers [ mutakallimin ] have broken down their arguments and have shown that they are baseless, false and absurd. They could not prove by any rational argument that 'moon-splitting' is impossible. Indeed, illiterate people regard every unusual thing as impossible. Obviously, the very meaning of mu’ jizah or a prophetic miracle is that it is an unusual event that is abnormal and out of general habit, which cannot be performed by common people. Any ordinary work which can be performed at any time cannot be called mu’ jizah or miracle.The other criticism based on a layman's thinking is that if such a wonderful event had taken place, its knowledge would have been commonplace and would have found its mention in the books of history, but they say that they have found no such thing recorded.Such a thinking is too simplistic which lacks careful analysis. A careful analysis shows that the event had occurred in Makkah at night. At that particular moment, in many parts of the world it must have been day time where and when the question of witnessing this event does not even arise. In many other countries, it must have been middle of the night, or last part of the night when the people normally sleep. Furthermore, people who are awake also do not stare at the moon all the time. Splitting of the moon would not make any difference on the moonlight spread on the earth, so that it would attract people's attention. The event took place suddenly and lasted for a short while. It is a daily experience that in particular countries at different times lunar eclipse takes place. Nowadays a forecast is made about its occurrence well in advance, yet there are hundreds of thousands of people who are absolutely unaware of it. Can this be the proof that the lunar eclipse did not take place? Thus if the event is not recorded in world history books, its occurrence cannot be denied or refuted.Besides, the event is recorded in the famous and reliable history book of India called 'Tarikh-e-Farishtah'. It has been mentioned in this book that the Maharajah, a native ruler, of Malabar had witnessed this phenomenon that night with his own eyes, and had it entered in his diary. This incident was the cause of his embracing Islam. Earlier on the narratives of Abu Dawud Tayalisi and Baihaqi were quoted about the pagans of Makkah themselves who inquired from the people arriving from the neighboring parts of the country and they confirmed and verified that they had seen it. Allah, the Pure and the Exalted, knows best!

<h2 class="title">Which was revealed in Makkah</h2><p>The Hadith of Abu Waqid preceded, in which it is mentioned that the Messenger of Allah would recite Surah Qaf (chapter 53) and Iqtarabat As-Sa`ah (Al-Qamar, chapter 54), during (the `Id Prayers of) Al-Adha and Al-Fitr. The Prophet used to recite these two Surahs during major gatherings and occasions because they contain Allah's promises and warnings, and information about the origin of creation, Resurrection, Tawhid, the affirmation of prophethood, and so forth among the great objectives.</p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">The Hour draws near; the cleaving of the Moon</h2><p>Allah informs about the approach of the Last Hour and the imminent end and demise of the world,</p><div class="text_uthmani arabic">أَتَى أَمْرُ اللَّهِ فَلاَ تَسْتَعْجِلُوهُ</div><p>(The Event ordained by Allah will come to pass, so seek not to hasten it.)(16:1),</p><div class="text_uthmani arabic">اقْتَرَبَ لِلنَّاسِ حِسَـبُهُمْ وَهُمْ فِى غَفْلَةٍ مُّعْرِضُونَ </div><p>(Draws near for mankind their reckoning, while they turn away in heedlessness.)(21:1)</p><h2 class="title">Hadiths about the Last Hour</h2><p>There are several Hadiths with this meaning. Al-Hafiz Abu Bakr Al-Bazzar recorded that Anas said that one day, when the sun was about to set, the Messenger of Allah gave a speech to his Companions, saying,</p><div class="text_uthmani arabic">«وَالَّذِي نَفْسِي بِيَدِهِ مَا بَقِيَ مِنَ الدُّنْيَا فِيمَا مَضَى مِنْهَا إِلَّا كَمَا بَقِيَ مِنْ يَوْمِكُمْ هذَا فِيمَا مَضَى مِنْه»</div><p>(By He in Whose Hand is my soul! Not much of this world is left compared to what has already passed of it, except as much as what is left in this day of yours compared to what has already passed of it.) Anas said, "We could only see a small part of the setting sun at the time." Another Hadith that supports and explains the above Hadith is recorded by Imam Ahmad that `Abdullah bin `Umar said, "We were sitting with the Prophet while the sun was rising above Qu`ayqa`an, after `Asr. He said,</p><div class="text_uthmani arabic">«مَا أَعْمَارُكُمْ فِي أَعْمَارِ مَنْ مَضَى إِلَّا كَمَا بَقِيَ مِنَ النَّهَارِ فِيمَا مَضَى»</div><p>(What remains of your time, compared to what has passed, is as long as what remains of this day compared to what has passed of it.)" Imam Ahmad recorded that Sahl bin Sa`d said that he heard the Messenger of Allah say,</p><div class="text_uthmani arabic">«بُعِثْتُ أَنَا وَالسَّاعَةُ هكَذَا»</div><p>(I was sent like this with the Last Hour.) and he pointed with his middle and index finger. The Two Sahihs also recorded this Hadith. Imam Ahmad recorded that Wahb As-Suwa'i said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«بُعِثْتُ أَنَا وَالسَّاعَةُ كَهذِهِ مِنْ هذِهِ، إِنْ كَادَتْ لَتَسْبِقُنِي»</div><p>(I was sent just before the Last Hour, like the distance between this and this; the latter almost overtook the former.) Al-A`mash joined between his index and middle fingers while narrating this Hadith. Imam Ahmad recorded that Al-Awza`i said that Isma`il bin `Ubaydullah said, "Anas bin Malik went to Al-Walid bin `Abdul-Malik who asked him about what he heard from the Messenger of Allah about the Last Hour. Anas said, `I heard the Messenger of Allah say,</p><div class="text_uthmani arabic">«أَنْتُمْ وَالسَّاعَةُ كَهَاتَيْن»</div><p>(You and the Last Hour are as close as these two (fingers).)"' Only Imam Ahmad collected this Hadith. There is proof to support these Hadiths in the Sahih listing, Al-Hashir (literally the Gatherer), among the names of the Messenger of Allah ; he is the first to be gathered, and all people will be gathered thereafter (for the Day of Judgement). Allah's statement,</p><div class="text_uthmani arabic">وَانشَقَّ الْقَمَرُ</div><p>(and the moon has been cleft asunder.) It occurred during the time of Allah's Messenger , according to the authentic Mutawatir Hadiths the scholars agree that the moon was cleft asunder during the lifetime of the Prophet, and it was among the clear miracles that Allah gave him. Hadiths mentioning that the Moon was split</p><h2 class="title">The Narration of Anas bin Malik</h2><p>Imam Ahmad recorded that Anas bin Malik said, "The people of Makkah asked the Prophet for a miracle and the moon was split into two parts in Makkah. Allah said,</p><div class="text_uthmani arabic">اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ </div><p>(The Hour has drawn near, and the moon has been cleft asunder.)" Muslim also collected this Hadith. Al-Bukhari recorded that Anas bin Malik said, "The people of Makkah asked the Messenger of Allah to produce a miracle, and he showed them the splitting of the moon into two parts, until they saw (the mount of) Hira' between them." This Hadith is recorded in the Two Sahihs with various chains of narration.</p><h2 class="title">The Narration of Jubayr bin Mut`im</h2><p>Imam Ahmad recorded that Jubayr bin Mut`im said, "The moon was split into two pieces during the time of Allah's Prophet ; a part of the moon was over one mountain and another part over another mountain. So they said, `Muhammad has taken us by his magic.' They then said, `If he was able to take us by magic, he will not be able to do so with all people."' Only Imam Ahmad recorded this Hadith with this chain of narration. Al-Bayhaqi used another chain of narration in a similar Hadith he collected in Ad-Dala'il.</p><h2 class="title">The Narration of `Abdullah bin `Abbas</h2><p>Al-Bukhari recorded that Ibn `Abbas said, "The moon was split during the time of the Prophet ." Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that Ibn `Abbas commented on Allah's saying:</p><div class="text_uthmani arabic">اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ - وَإِن يَرَوْاْ ءَايَةً يُعْرِضُواْ وَيَقُولُواْ سِحْرٌ مُّسْتَمِرٌّ </div><p>(The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away and say: "This is magic, Mustamir.") "This occurred before the Hijrah; the moon was split and they saw it in two parts."</p><h2 class="title">The Narration of `Abdullah bin `Umar Al-Hafiz Abu Bakr</h2><p>Al-Bayhaqi recorded that `Abdullah bin `Umar commented on Allah's statement:</p><div class="text_uthmani arabic">اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ </div><p>(The Hour has drawn near, and the moon has been cleft asunder.) "This occurred during the time of Allah's Messenger ; the moon was split in two parts. A part of it was before the mount and a part on the other side. The Prophet said,</p><div class="text_uthmani arabic">«اللْهُمَّ اشْهَد»</div><p>(O Allah! Be witness.)" This is the narration that Muslim and At-Tirmidhi collected. At-Tirmidhi said, "Hasan Sahih."</p><h2 class="title">The Narration of `Abdullah bin Mas`ud</h2><p>Imam Ahmad recorded that Ibn Mas`ud said, "The moon was split in two parts during the time of Allah's Messenger, and they saw its two parts. Allah's Messenger said,</p><div class="text_uthmani arabic">«اشْهَدُوا»</div><p>(Be witnesses.)" Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that `Abdullah (Ibn Mas`ud) said, "I saw the mountain between the two parts of the moon when it was split." Imam Ahmad recorded that `Abdullah said, "The moon was split during the time of Allah's Messenger and I saw the mount between its two parts.</p><h2 class="title">The Stubbornness of the idolators</h2><p>Allah said,</p><div class="text_uthmani arabic">وَإِن يَرَوْاْ ءَايَةً</div><p>(And if they see an Ayah), if they see proof, evidence and a sign,</p><div class="text_uthmani arabic">يُعْرِضُواْ</div><p>(they turn away), they do not believe in it. Rather, they turn away from it, abandoning it behind their backs,</p><div class="text_uthmani arabic">وَيَقُولُواْ سِحْرٌ مُّسْتَمِرٌّ</div><p>(and say: "This is magic, Mustamir.") They say, `the sign that we saw was magic, which was cast on us.' Mustamir, means, `will soon go away', according to Mujahid, Qatadah and several others. The Quraysh said that the cleaving of the moon was false and will soon diminish and fade away,</p><div class="text_uthmani arabic">وَكَذَّبُواْ وَاتَّبَعُواْ أَهْوَآءَهُمْ</div><p>(They denied and followed their own lusts.), they rejected the truth when it came to them, following the ignorance and foolishness that their lusts and desires called them to. Allah's statement,</p><div class="text_uthmani arabic">وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ</div><p>(And every matter will be settled.) means, the good deeds will take their doers to all that is good and righteous, and similarly evil deeds will take their doers to all that is evil, according to Qatadah, while Ibn Jurayj said, "will settle according to its people." Mujahid commented on the meaning of,</p><div class="text_uthmani arabic">وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ</div><p>(And every matter will be settled.) by saying, "On the Day of Resurrection." Allah's statement,</p><div class="text_uthmani arabic">وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ </div><p>(And indeed there has come to them news); in this Qur'an, there has come to them the news of the earlier nations that disbelieved in their Messengers and the torment, punishment and affliction that befell them,</p><div class="text_uthmani arabic">مَا فِيهِ مُزْدَجَرٌ</div><p>(wherein there is Muzdajar), wherein there are warnings and lessons to stop them from idolatry and persisting in denial,</p><div class="text_uthmani arabic">حِكْمَةٌ بَـلِغَةٌ</div><p>(Perfect wisdom,) in that Allah guides whomever He wills and misguides whomever He wills,</p><div class="text_uthmani arabic">فَمَا تُغْنِـى النُّذُرُ</div><p>(but warners benefit them not.) but the preaching of warnings does not benefit those upon whom Allah has written misery and sealed their hearts. Who can guide such people after Allah This Ayah is similar to Allah's statements,</p><div class="text_uthmani arabic">قُلْ فَلِلَّهِ الْحُجَّةُ الْبَـلِغَةُ فَلَوْ شَآءَ لَهَدَاكُمْ أَجْمَعِينَ </div><p>(Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.")(6:149) and,</p><div class="text_uthmani arabic">وَمَا تُغْنِى الآيَـتُ وَالنُّذُرُ عَن قَوْمٍ لاَّ يُؤْمِنُونَ</div><p>(But neither Ayat nor warners benefit those who believe not.)(10:101)</p>

Which was revealed in MakkahThe Hadith of Abu Waqid preceded, in which it is mentioned that the Messenger of Allah would recite Surah Qaf (chapter 53) and Iqtarabat As-Sa`ah (Al-Qamar, chapter 54), during (the `Id Prayers of) Al-Adha and Al-Fitr. The Prophet used to recite these two Surahs during major gatherings and occasions because they contain Allah's promises and warnings, and information about the origin of creation, Resurrection, Tawhid, the affirmation of prophethood, and so forth among the great objectives.بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.The Hour draws near; the cleaving of the MoonAllah informs about the approach of the Last Hour and the imminent end and demise of the world,أَتَى أَمْرُ اللَّهِ فَلاَ تَسْتَعْجِلُوهُ(The Event ordained by Allah will come to pass, so seek not to hasten it.)(16:1),اقْتَرَبَ لِلنَّاسِ حِسَـبُهُمْ وَهُمْ فِى غَفْلَةٍ مُّعْرِضُونَ (Draws near for mankind their reckoning, while they turn away in heedlessness.)(21:1)Hadiths about the Last HourThere are several Hadiths with this meaning. Al-Hafiz Abu Bakr Al-Bazzar recorded that Anas said that one day, when the sun was about to set, the Messenger of Allah gave a speech to his Companions, saying,«وَالَّذِي نَفْسِي بِيَدِهِ مَا بَقِيَ مِنَ الدُّنْيَا فِيمَا مَضَى مِنْهَا إِلَّا كَمَا بَقِيَ مِنْ يَوْمِكُمْ هذَا فِيمَا مَضَى مِنْه»(By He in Whose Hand is my soul! Not much of this world is left compared to what has already passed of it, except as much as what is left in this day of yours compared to what has already passed of it.) Anas said, "We could only see a small part of the setting sun at the time." Another Hadith that supports and explains the above Hadith is recorded by Imam Ahmad that `Abdullah bin `Umar said, "We were sitting with the Prophet while the sun was rising above Qu`ayqa`an, after `Asr. He said,«مَا أَعْمَارُكُمْ فِي أَعْمَارِ مَنْ مَضَى إِلَّا كَمَا بَقِيَ مِنَ النَّهَارِ فِيمَا مَضَى»(What remains of your time, compared to what has passed, is as long as what remains of this day compared to what has passed of it.)" Imam Ahmad recorded that Sahl bin Sa`d said that he heard the Messenger of Allah say,«بُعِثْتُ أَنَا وَالسَّاعَةُ هكَذَا»(I was sent like this with the Last Hour.) and he pointed with his middle and index finger. The Two Sahihs also recorded this Hadith. Imam Ahmad recorded that Wahb As-Suwa'i said that the Messenger of Allah said,«بُعِثْتُ أَنَا وَالسَّاعَةُ كَهذِهِ مِنْ هذِهِ، إِنْ كَادَتْ لَتَسْبِقُنِي»(I was sent just before the Last Hour, like the distance between this and this; the latter almost overtook the former.) Al-A`mash joined between his index and middle fingers while narrating this Hadith. Imam Ahmad recorded that Al-Awza`i said that Isma`il bin `Ubaydullah said, "Anas bin Malik went to Al-Walid bin `Abdul-Malik who asked him about what he heard from the Messenger of Allah about the Last Hour. Anas said, `I heard the Messenger of Allah say,«أَنْتُمْ وَالسَّاعَةُ كَهَاتَيْن»(You and the Last Hour are as close as these two (fingers).)"' Only Imam Ahmad collected this Hadith. There is proof to support these Hadiths in the Sahih listing, Al-Hashir (literally the Gatherer), among the names of the Messenger of Allah ; he is the first to be gathered, and all people will be gathered thereafter (for the Day of Judgement). Allah's statement,وَانشَقَّ الْقَمَرُ(and the moon has been cleft asunder.) It occurred during the time of Allah's Messenger , according to the authentic Mutawatir Hadiths the scholars agree that the moon was cleft asunder during the lifetime of the Prophet, and it was among the clear miracles that Allah gave him. Hadiths mentioning that the Moon was splitThe Narration of Anas bin MalikImam Ahmad recorded that Anas bin Malik said, "The people of Makkah asked the Prophet for a miracle and the moon was split into two parts in Makkah. Allah said,اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ (The Hour has drawn near, and the moon has been cleft asunder.)" Muslim also collected this Hadith. Al-Bukhari recorded that Anas bin Malik said, "The people of Makkah asked the Messenger of Allah to produce a miracle, and he showed them the splitting of the moon into two parts, until they saw (the mount of) Hira' between them." This Hadith is recorded in the Two Sahihs with various chains of narration.The Narration of Jubayr bin Mut`imImam Ahmad recorded that Jubayr bin Mut`im said, "The moon was split into two pieces during the time of Allah's Prophet ; a part of the moon was over one mountain and another part over another mountain. So they said, `Muhammad has taken us by his magic.' They then said, `If he was able to take us by magic, he will not be able to do so with all people."' Only Imam Ahmad recorded this Hadith with this chain of narration. Al-Bayhaqi used another chain of narration in a similar Hadith he collected in Ad-Dala'il.The Narration of `Abdullah bin `AbbasAl-Bukhari recorded that Ibn `Abbas said, "The moon was split during the time of the Prophet ." Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that Ibn `Abbas commented on Allah's saying:اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ - وَإِن يَرَوْاْ ءَايَةً يُعْرِضُواْ وَيَقُولُواْ سِحْرٌ مُّسْتَمِرٌّ (The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away and say: "This is magic, Mustamir.") "This occurred before the Hijrah; the moon was split and they saw it in two parts."The Narration of `Abdullah bin `Umar Al-Hafiz Abu BakrAl-Bayhaqi recorded that `Abdullah bin `Umar commented on Allah's statement:اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ (The Hour has drawn near, and the moon has been cleft asunder.) "This occurred during the time of Allah's Messenger ; the moon was split in two parts. A part of it was before the mount and a part on the other side. The Prophet said,«اللْهُمَّ اشْهَد»(O Allah! Be witness.)" This is the narration that Muslim and At-Tirmidhi collected. At-Tirmidhi said, "Hasan Sahih."The Narration of `Abdullah bin Mas`udImam Ahmad recorded that Ibn Mas`ud said, "The moon was split in two parts during the time of Allah's Messenger, and they saw its two parts. Allah's Messenger said,«اشْهَدُوا»(Be witnesses.)" Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that `Abdullah (Ibn Mas`ud) said, "I saw the mountain between the two parts of the moon when it was split." Imam Ahmad recorded that `Abdullah said, "The moon was split during the time of Allah's Messenger and I saw the mount between its two parts.The Stubbornness of the idolatorsAllah said,وَإِن يَرَوْاْ ءَايَةً(And if they see an Ayah), if they see proof, evidence and a sign,يُعْرِضُواْ(they turn away), they do not believe in it. Rather, they turn away from it, abandoning it behind their backs,وَيَقُولُواْ سِحْرٌ مُّسْتَمِرٌّ(and say: "This is magic, Mustamir.") They say, `the sign that we saw was magic, which was cast on us.' Mustamir, means, `will soon go away', according to Mujahid, Qatadah and several others. The Quraysh said that the cleaving of the moon was false and will soon diminish and fade away,وَكَذَّبُواْ وَاتَّبَعُواْ أَهْوَآءَهُمْ(They denied and followed their own lusts.), they rejected the truth when it came to them, following the ignorance and foolishness that their lusts and desires called them to. Allah's statement,وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ(And every matter will be settled.) means, the good deeds will take their doers to all that is good and righteous, and similarly evil deeds will take their doers to all that is evil, according to Qatadah, while Ibn Jurayj said, "will settle according to its people." Mujahid commented on the meaning of,وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ(And every matter will be settled.) by saying, "On the Day of Resurrection." Allah's statement,وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ (And indeed there has come to them news); in this Qur'an, there has come to them the news of the earlier nations that disbelieved in their Messengers and the torment, punishment and affliction that befell them,مَا فِيهِ مُزْدَجَرٌ(wherein there is Muzdajar), wherein there are warnings and lessons to stop them from idolatry and persisting in denial,حِكْمَةٌ بَـلِغَةٌ(Perfect wisdom,) in that Allah guides whomever He wills and misguides whomever He wills,فَمَا تُغْنِـى النُّذُرُ(but warners benefit them not.) but the preaching of warnings does not benefit those upon whom Allah has written misery and sealed their hearts. Who can guide such people after Allah This Ayah is similar to Allah's statements,قُلْ فَلِلَّهِ الْحُجَّةُ الْبَـلِغَةُ فَلَوْ شَآءَ لَهَدَاكُمْ أَجْمَعِينَ (Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.")(6:149) and,وَمَا تُغْنِى الآيَـتُ وَالنُّذُرُ عَن قَوْمٍ لاَّ يُؤْمِنُونَ(But neither Ayat nor warners benefit those who believe not.)(10:101)

But if they see a sign they turn away, and say: "This is the same old lie continuing,"

And when they see a sign, they turn away and say, “Just a customary magic!”

Yet if they see a sign they turn away, and they say 'A continuous sorcery!'

But if they [who reject all thought of the Last Hour] were to see a sign [of its approach], they would turn aside and say, “An ever-recurring delusion!” –

And if they behold a sign, they turn away and say: "magic continous"

And if they see a sign, they turn away, and say: "This is continuous magic."

Yet whenever they see a miracle, they turn away, and say, “Continuous magic.”

(Regardless of any Signs these people see), they turn away and say: “This is an ongoing sorcery.”

And if they see an Ayah, they turn away and say: "This is magic, Mustamir."

And if they behold a portent they turn away and say: Prolonged illusion.

If they see a sign, they turn away, and say, ‘An incessant magic!’

Yet if they see a sign (the unbelievers) turn their backs and say: 'This is but a continuation of sorcery'

And if they see a miracle, they turn away and say, "Passing magic."

Whenever they see a miracle, they turn away from it and say, "This is just a powerful magic".

And if they see a miracle they turn aside and say: Transient magic.

Wain yaraw <u>a</u>yatan yuAAri<u>d</u>oo wayaqooloo si<u>h</u>run mustamirr<b>un</b>

Yet, when they see a sign they [who deny the truth] turn their backs and say, "The same old sorcery!"

But if they see a Sign, they turn away, and say, "This is (but) transient magic."

54

وَإِن يَرَوْا۟ ءَايَةً يُعْرِضُوا۟ وَيَقُولُوا۟ سِحْرٌ مُّسْتَمِرٌّ

When the idolaters see any sign or proof of the truthfulness of the Prophet (peace be upon him) they turn away from accepting it and say: The evidence and proof we have seen are false sorcery.

When the idolaters see any sign or proof of the truthfulness of the Prophet (peace be upon him) they turn away from accepting it and say: The evidence and proof we have seen are false sorcery.

<p>وَإِن يَرَ‌وْا آيَةً يُعْرِ‌ضُوا وَيَقُولُوا سِحْرٌ‌ مُّسْتَمِرٌّ‌ (And when these people see a sign, they turn away and say, "[ This is ] a transient magic.... 54:2). The word mustamirr, in the popular sense of the word, as used in Persian and Urdu, means something lasting or enduring. However, in the Arabic language it is sometimes used in the sense of passing away or coming to an end, being derived from marra and istamarra. Leading authorities on Tafsir, like Mujahid and Qatadah رحمۃ اللہ علیہما have applied this sense of the word in the present context. Thus the verse means that the Quraish alleged that the sign of moon-splitting they saw was an illusion and false; its effect will soon diminish and fade away. Another meaning of the word mustamirr is strong and firm. Abul-` Aliyah and Dahhak رحمۃ اللہ علیہما interpret the word in this sense, meaning that this is a very potent sorcery.</p>

وَإِن يَرَ‌وْا آيَةً يُعْرِ‌ضُوا وَيَقُولُوا سِحْرٌ‌ مُّسْتَمِرٌّ‌ (And when these people see a sign, they turn away and say, "[ This is ] a transient magic.... 54:2). The word mustamirr, in the popular sense of the word, as used in Persian and Urdu, means something lasting or enduring. However, in the Arabic language it is sometimes used in the sense of passing away or coming to an end, being derived from marra and istamarra. Leading authorities on Tafsir, like Mujahid and Qatadah رحمۃ اللہ علیہما have applied this sense of the word in the present context. Thus the verse means that the Quraish alleged that the sign of moon-splitting they saw was an illusion and false; its effect will soon diminish and fade away. Another meaning of the word mustamirr is strong and firm. Abul-` Aliyah and Dahhak رحمۃ اللہ علیہما interpret the word in this sense, meaning that this is a very potent sorcery.

And deny, and follow their own vain desires; but every matter is determined at its time.

And they denied and followed their own desires, whereas each matter has been decided!

They have cried lies, and followed their caprices; but every matter is settled.

for they are bent on giving it the lie, being always wont to follow their own desires. Yet everything reveals its truth in the end.

And they belied, and they followed their lusts; and every affair cometh to a final goal.

They belied (the Verses of Allah, this Quran), and followed their own lusts. And every matter will be settled [according to the kind of deeds (for the doer of good deeds, his deeds will take him to Paradise, and similarly evil deeds will take their doers to Hell)].

They lied, and followed their opinions, but everything has its time.

They also gave the lie to (the splitting asunder of the moon) and only followed their desires. Yet everything is destined to reach an end.

They denied and followed their own lusts. And every matter will be settled.

They denied (the Truth) and followed their own lusts. Yet everything will come to a decision

They denied and followed their own desires, and every matter has a setting [appropriate to it].

They have belied, and follow their own fancies. But, every issue will be settled!

And they denied and followed their inclinations. But for every matter is a [time of] settlement.

They have rejected it and have followed their own desires, but all matters will be settled (by God).

And they call (it) a lie, and follow their low desires; and every affair has its appointed term.

Waka<u>thth</u>aboo wa<b>i</b>ttabaAAoo ahw<u>a</u>ahum wakullu amrin mustaqirr<b>un</b>

They deny the truth and follow their own whims, every matter has its appointed time,

They reject (the warning) and follow their (own) lusts but every matter has its appointed time.

54

وَكَذَّبُوا۟ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُمْ وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ

They denied the truth that came to them and followed their desires in this denial. Any matter, whether good or bad, will occur to the one who deserves it on the Day of Judgement.

They denied the truth that came to them and followed their desires in this denial. Any matter, whether good or bad, will occur to the one who deserves it on the Day of Judgement.

<p>وَكُلُّ أَمْرٍ‌ مُّسْتَقِرٌّ‌ (...while every matter has to be settled....54:3). The literal meaning of the word istiqrar is to settle. The verse means that everything must ultimately reach its end and the matter must become clear. If a veil is fabricated and cast over the truth or reality, eventually [ in its designated time ] the false veil will be removed and the truth and falsehood will be clearly distinguished.</p>

وَكُلُّ أَمْرٍ‌ مُّسْتَقِرٌّ‌ (...while every matter has to be settled....54:3). The literal meaning of the word istiqrar is to settle. The verse means that everything must ultimately reach its end and the matter must become clear. If a veil is fabricated and cast over the truth or reality, eventually [ in its designated time ] the false veil will be removed and the truth and falsehood will be clearly distinguished.

Messages deterring them from evil had come to them,

And indeed the news which had a lot of deterrence, came to them.

And there have come to them such tidings as contain a deterrent --

And withal, there has come unto them many a tiding that should have restrained [their arrogance]:

And assuredly there hath come Unto them tidings wherein is a deterrent.

And indeed there has come to them news (in this Quran) wherein there is (enough warning) to check (them from evil),

And there came to them news containing a deterrent.

Surely there came to them narratives (of the ancient nations) that should suffice to deter (them from transgression),

And indeed there has come to them news wherein there is Muzdajar.

And surely there hath come unto them news whereof the purport should deter,

There have already come to them reports containing admonishment,

Tidings containing a deterrent have come to them

And there has already come to them of information that in which there is deterrence -

They have certainly received the kind of news in which there is a lesson and strong words of wisdom,

And certainly some narratives have come to them wherein is prevention--

Walaqad j<u>a</u>ahum mina alanb<u>a</u>i m<u>a</u> feehi muzdajar<b>un</b>

there has come to them many a tiding wherein there are warnings,

There have already come to them Recitals wherein there is (enough) to check (them),

54

وَلَقَدْ جَآءَهُم مِّنَ ٱلْأَنۢبَآءِ مَا فِيهِ مُزْدَجَرٌ

There has come to them reports of the nations that Allah destroyed because of their disbelief and wrongdoing that were sufficient to deter them from their disbelief and wrongdoing.

There has come to them reports of the nations that Allah destroyed because of their disbelief and wrongdoing that were sufficient to deter them from their disbelief and wrongdoing.

Containing consummate wisdom; yet warnings were of no avail.

The pinnacle of wisdom – so how will the Heralds of warning provide any benefit?

a Wisdom far-reaching; yet warnings do not avail.

far-reaching wisdom [was held out to them]: but [since] all warnings have been of no avail,

Wisdom consummate. But warnings avail not.

Perfect wisdom (this Quran), but (the preaching of) warners benefit them not,

Profound wisdom—but warnings are of no avail.

narratives that are full of consummate wisdom. But warnings do not avail them.

Perfect wisdom, but warners benefit them not.

Effective wisdom; but warnings avail not.

[and representing] far-reaching wisdom; but warnings are of no avail!

which are full of wisdom; but the warnings do not help.

Extensive wisdom - but warning does not avail [them].

but the warnings have proved to have no effect on them.

Consummate wisdom-- but warnings do not avail;

<u>H</u>ikmatun b<u>a</u>lighatun fam<u>a</u> tughnee a<b>l</b>nnu<u>th</u>ur<b>u</b>

profound in wisdom, but all warnings have been of no avail:

Mature wisdom;- but (the preaching of) Warners profits them not.

54

حِكْمَةٌۢ بَٰلِغَةٌ فَمَا تُغْنِ ٱلنُّذُرُ

What has come to them is complete wisdom to establish the evidence against them. The warnings do not benefit a people who do not have faith in Allah and nor in the last day.

What has come to them is complete wisdom to establish the evidence against them. The warnings do not benefit a people who do not have faith in Allah and nor in the last day.

So turn away from them. When on the Day the crier calls to the painful business,

Therefore turn away from them; on the day when the announcer will call towards a severe unknown matter –

So turn thou away from them. Upon the day when the Caller shall call unto a horrible thing,

turn thou away from them. On the Day when the Summoning Voice will sum­mon [man] unto something that the mind cannot conceive,

Wherefore withdrew thou from them. The Day whereon the sum- moner Will summon mankind Unto a thing unpleasant.

So (O Muhammad SAW) withdraw from them. The Day that the caller will call (them) to a terrible thing.

So turn away from them. On the Day when the Caller calls to something terrible.

So turn away from them, (O Prophet). On the Day when a caller shall call them to a thing most terrible,

So withdraw from them. The Day that the caller will call (them) to a terrible thing.

So withdraw from them (O Muhammad) on the day when the Summoner summoneth unto a painful thing.

So turn away from them! The day when the Caller calls to a dire thing,

Therefore, turn away from them. On the Day when the Caller summons them to a terrible thing,

So leave them, [O Muhammad]. The Day the Caller calls to something forbidding,

(Muhammad), leave them alone. On the day when they will be called to a terrible punishment,

So turn (your) back on them (for) the day when the inviter shall invite them to a hard task,

Fatawalla AAanhum yawma yadAAu a<b>l</b>dd<u>a</u>AAi il<u>a</u> shayin nukur<b>in</b>

so ignore them. On the Day when the Crier will call out about a horrible event,

Therefore, (O Prophet,) turn away from them. The Day that the Caller will call (them) to a terrible affair,

54

فَتَوَلَّ عَنْهُمْ يَوْمَ يَدْعُ ٱلدَّاعِ إِلَىٰ شَىْءٍ نُّكُرٍ

Since they do not follow the right path, leave them, O Messenger, and turn away from them waiting for the day when the angel appointed to blow the trumpet will call towards a horrific matter, the like of which was not known by created beings previously.

Since they do not follow the right path, leave them, O Messenger, and turn away from them waiting for the day when the angel appointed to blow the trumpet will call towards a horrific matter, the like of which was not known by created beings previously.

<h2 class="title">The terrible End the Disbelievers will meet on the Day of Resurrection</h2><p>Allah the Exalted says, `O Muhammad, turn away from these people who, when they witness a miracle, they deny it and say that this is continuous magic.' Turn away from them and wait until,</p><div class="text_uthmani arabic">يَوْمَ يَدْعُو الدَّاعِ إِلَى شَىْءٍ نُّكُرٍ</div><p>(The Day that the caller will call (them) to a terrible thing.) to the Recompense and the afflictions, horrors and tremendous hardships that it brings forth,</p><div class="text_uthmani arabic">خُشَّعاً أَبْصَـرُهُمْ</div><p>(with humbled eyes), their eyes will be covered with disgrace,</p><div class="text_uthmani arabic">يَخْرُجُونَ مِنَ الاٌّجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ</div><p>(they will come forth from (their) graves as if they were locusts spread abroad.) They will gather towards the area of Reckoning in such haste and crowds, in response to the caller, as if they were crowds of locusts spreading all about. Allah said,</p><div class="text_uthmani arabic">مُهْطِعِينَ</div><p>(Hastening) meaing hurriedly,</p><div class="text_uthmani arabic">إِلَى الدَّاعِ</div><p>(towards the caller.) without being able to hesitate or slow down,</p><div class="text_uthmani arabic">يَقُولُ الْكَـفِرُونَ هَـذَا يَوْمٌ عَسِرٌ</div><p>(The disbelievers will say: "This is a hard Day."), meaing, `this is a hard, terrible, horrifying and distressful Day,'</p><div class="text_uthmani arabic">فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ - عَلَى الْكَـفِرِينَ غَيْرُ يَسِيرٍ </div><p>(Truly, that Day will be a Hard Day -- far from easy for the dis- believers.) (74:9-10)</p>

The terrible End the Disbelievers will meet on the Day of ResurrectionAllah the Exalted says, `O Muhammad, turn away from these people who, when they witness a miracle, they deny it and say that this is continuous magic.' Turn away from them and wait until,يَوْمَ يَدْعُو الدَّاعِ إِلَى شَىْءٍ نُّكُرٍ(The Day that the caller will call (them) to a terrible thing.) to the Recompense and the afflictions, horrors and tremendous hardships that it brings forth,خُشَّعاً أَبْصَـرُهُمْ(with humbled eyes), their eyes will be covered with disgrace,يَخْرُجُونَ مِنَ الاٌّجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ(they will come forth from (their) graves as if they were locusts spread abroad.) They will gather towards the area of Reckoning in such haste and crowds, in response to the caller, as if they were crowds of locusts spreading all about. Allah said,مُهْطِعِينَ(Hastening) meaing hurriedly,إِلَى الدَّاعِ(towards the caller.) without being able to hesitate or slow down,يَقُولُ الْكَـفِرُونَ هَـذَا يَوْمٌ عَسِرٌ(The disbelievers will say: "This is a hard Day."), meaing, `this is a hard, terrible, horrifying and distressful Day,'فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ - عَلَى الْكَـفِرِينَ غَيْرُ يَسِيرٍ (Truly, that Day will be a Hard Day -- far from easy for the dis- believers.) (74:9-10)

They will come out of the graves with downcast eyes like an expanding swarm of locusts.

They will come out from the graves with eyes lowered, as if they were spread locusts.

abasing their eyes, they shall come forth from the tombs as if they were scattered grasshoppers,

they will come forth from their graves, with their eyes downcast, [swarming about] like locusts scattered [by the wind],

With looks downcast they will come forth, from the tombs, as though they were locusts scattered abroad.

They will come forth, with humbled eyes from (their) graves as if they were locusts spread abroad,

Their eyes humiliated, they will emerge from the graves, as if they were swarming locusts.

with down-cast eyes they shall go forth from their graves, as though they were scattered locusts.

They will come forth, with humbled eyes from (their) graves as if they were locusts spread abroad,

With downcast eyes, they come forth from the graves as they were locusts spread abroad,

they will emerge from the graves as if they were scattered locusts with a humbled look [in their eyes],

their eyes will be humbled as they come out from their graves as if they were scattered locusts,

Their eyes humbled, they will emerge from the graves as if they were locusts spreading,

they will come out of their graves, their eyes cast down, hastening towards their Summoner as locusts rushing about.

Their eyes cast down, going forth from their graves as if they were scattered locusts,

KhushshaAAan ab<u>sa</u>ruhum yakhrujoona mina alajd<u>a</u>thi kaannahum jar<u>a</u>dun muntashir<b>un</b>

with downcast eyes they shall come out of their graves, as if they were locusts milling about

They will come forth,- their eyes humbled - from (their) graves, (torpid) like locusts scattered abroad,

54

خُشَّعًا أَبْصَٰرُهُمْ يَخْرُجُونَ مِنَ ٱلْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ

Their gazes will be lowered. They will come out of their graves as if, in their rush towards the place of reckoning, they are scattered locusts.

Their gazes will be lowered. They will come out of their graves as if, in their rush towards the place of reckoning, they are scattered locusts.

They will hasten forward to the caller, gazes fixed. And the unbelievers will say: "This is the day of untold woe."

Rushing towards the caller; the disbelievers will say, “This is a tough day.”

running with outstretched necks to the Caller. The unbelievers shall say, 'This is a hard day!'

running in con­fusion towards the Summoning Voice; [and] those who [now] deny the truth will exclaim, “Calamitous is this Day!”

Hastening toward the summoner. The infidels will say: this is a day diffrcult.

Hastening towards the caller, the disbelievers will say: "This is a hard Day."

Scrambling towards the Caller, the disbelievers will say, “This is a difficult Day.”

They shall be hurrying forth towards the caller, and the unbelievers (who had once denied this Day), will say: “This is a woeful Day.”

Hastening towards the caller. The disbelievers will say: "This is a hard Day."

Hastening toward the summoner; the disbelievers say: This is a hard day.

scrambling toward the summoner. The faithless will say, ‘This is a hard day!’

running (with their necks extended) to the Caller. The unbelievers will say: 'This is indeed a harsh Day'

Racing ahead toward the Caller. The disbelievers will say, "This is a difficult Day."

These disbelievers will say, "This is a hard day".

Hastening to the inviter. The unbelievers shall say: This is a hard day.

Muh<u>t</u>iAAeena il<u>a</u> a<b>l</b>dd<u>a</u>AAi yaqoolu alk<u>a</u>firoona h<u>atha</u> yawmun AAasir<b>un</b>

hastening towards the Crier. Those who deny the truth will cry, "This is such a hard day!"

Hastening, with eyes transfixed, towards the Caller!- "Hard is this Day!", the Unbelievers will say.

54

مُّهْطِعِينَ إِلَى ٱلدَّاعِ يَقُولُ ٱلْكَٰفِرُونَ هَٰذَا يَوْمٌ عَسِرٌ

Rushing to the caller of that place. The disbelievers will say: This day is a hard one, because of the difficulty and horrors therein.

Rushing to the caller of that place. The disbelievers will say: This day is a hard one, because of the difficulty and horrors therein.

<p>مُّهْطِعِينَ إِلَى الدَّاعِ (rushing quickly towards the caller....54:8). The word muhti` in literally denotes walking quickly with one's head raised above. This, together with the two preceding verses, gives a graphic picture of the Day of Gathering or Reckoning. The people will hasten hurriedly in the direction of the voice of the Caller towards the mahshar (area of Reckoning). The words: "With their eyes humbled, "in preceding verse (7) are in no conflict with the present verse, because there will be many different occasions in mahshar. On some of these occasions, the eyes of all the people will be cast down.</p>

مُّهْطِعِينَ إِلَى الدَّاعِ (rushing quickly towards the caller....54:8). The word muhti` in literally denotes walking quickly with one's head raised above. This, together with the two preceding verses, gives a graphic picture of the Day of Gathering or Reckoning. The people will hasten hurriedly in the direction of the voice of the Caller towards the mahshar (area of Reckoning). The words: "With their eyes humbled, "in preceding verse (7) are in no conflict with the present verse, because there will be many different occasions in mahshar. On some of these occasions, the eyes of all the people will be cast down.

The people of Noah had denied before them, and had called Our votary a liar, and said: "He is possessed," and repulsed him.

Before these, the people of Nooh denied and they belied Our bondman and said, “He is a madman” and rebuffed him.

The people of Noah cried lies before them; they cried lies to Our servant, and said, 'A man possessed!' And he was rejected.

[LONG] BEFORE those [who now deny resurrec­tion] did Noah’s people call it a lie; and they gave the lie to Our servant and said, “Mad is he!” - and he was repulsed.

There belied before them the people of Nuh. So they belied Our bondman Nuh and said: `a madman;' and moreover he was reproven.

The people of Nuh (Noah) denied (their Messenger) before them, they rejected Our slave, and said: "A madman!" and he was insolently rebuked and threatened.

Before them the people of Noah disbelieved. They rejected Our servant, and said, “Crazy,” and he was rebuked.

Before them Noah's people also gave the lie (to his Message). They rejected Our servant as a liar, saying: “He is a madman”; and he was rebuffed.

The people of Nuh denied (their Messenger) before them. They rejected Our servant and said: "A madman!" Wazdujir.

The folk of Noah denied before them, yea, they denied Our slave and said: A madman; and he was repulsed.

The people of Noah impugned before them. So they impugned Our servant and said, ‘A crazy man,’ and he was reviled.

(Long) before them the nation of Noah belied. They belied Our worshiper saying: 'Mad' and he was reprimanded.

The people of Noah denied before them, and they denied Our servant and said, "A madman," and he was repelled.

The people of Noah, who lived before them, had also rejected (Our guidance). They rejected Our servant and said, "He is an insane person so let us drive him away".

Before them the people of Nuh rejected, so they rejected Our servant and called (him) mad, and he was driven away.

Ka<u>thth</u>abat qablahum qawmu noo<u>h</u>in faka<u>thth</u>aboo AAabdan<u>a</u> waq<u>a</u>loo majnoonun wa<b>i</b>zdujir<b>a</b>

The people of Noah denied [the truth] before them. They belied Our messenger saying, "He is mad!" He was rebuffed,

Before them the People of Noah rejected (their messenger): they rejected Our servant, and said, "Here is one possessed!", and he was driven out.

54

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ فَكَذَّبُوا۟ عَبْدَنَا وَقَالُوا۟ مَجْنُونٌ وَٱزْدُجِرَ

Prior to these people who rejected your invitation, O Messenger, the people of Noah also denied. They denied My servant, Noah (peace be upon him) when I sent him to them. They said about him: He is insane, and they rebuked him with various forms of swearing, abuse and threats if he did not stop inviting them.

Prior to these people who rejected your invitation, O Messenger, the people of Noah also denied. They denied My servant, Noah (peace be upon him) when I sent him to them. They said about him: He is insane, and they rebuked him with various forms of swearing, abuse and threats if he did not stop inviting them.

<p>The Story of the People of Nuh (علیہ السلام) and the Lesson Learnt from it</p><p>مَجْنُونٌ وَازْدُجِرَ‌ (and said, " (He is) a madman", and he was threatened...54:9). The word wazdujira literally denotes 'he was rebuked'. It refers to the attitude of the people of Nuh علیہ السلام who rebuked and threatened him to stop him from preaching. On another occasion in the Qur'an, we read that the people of Nuh (علیہ السلام) threatened and warned him that if he does not stop propagating his message, he would be stoned to death.</p><p>` Abd Ibn Humaid reports from Mujahid that when some of his people found him somewhere, they would choke him, as a result he would become unconscious. But when he recovered, he would pray to Allah, '0 Allah! Forgive my people, for they do not know the truth'. In this way, he endured the persecution of his people patiently for nine hundred and fifty years, prayed for their forgiveness and understanding of the truth. Eventually, when the situation became intolerable, and he could no longer resist his people, he invoked Allah to help him against them. As a result, Allah opened the gates of the heaven with torrential rain, and the entire nation was drowned which is mentioned in the forthcoming verse.</p>

The Story of the People of Nuh (علیہ السلام) and the Lesson Learnt from itمَجْنُونٌ وَازْدُجِرَ‌ (and said, " (He is) a madman", and he was threatened...54:9). The word wazdujira literally denotes 'he was rebuked'. It refers to the attitude of the people of Nuh علیہ السلام who rebuked and threatened him to stop him from preaching. On another occasion in the Qur'an, we read that the people of Nuh (علیہ السلام) threatened and warned him that if he does not stop propagating his message, he would be stoned to death.` Abd Ibn Humaid reports from Mujahid that when some of his people found him somewhere, they would choke him, as a result he would become unconscious. But when he recovered, he would pray to Allah, '0 Allah! Forgive my people, for they do not know the truth'. In this way, he endured the persecution of his people patiently for nine hundred and fifty years, prayed for their forgiveness and understanding of the truth. Eventually, when the situation became intolerable, and he could no longer resist his people, he invoked Allah to help him against them. As a result, Allah opened the gates of the heaven with torrential rain, and the entire nation was drowned which is mentioned in the forthcoming verse.

<h2 class="title">The Story of the People of Nuh and the Lesson from it</h2><p>Allah the Exalted said,</p><div class="text_uthmani arabic">كَذَّبَتْ</div><p>(denied) `before your people, O Muhammad,'</p><div class="text_uthmani arabic">قَوْمُ نُوحٍ فَكَذَّبُواْ عَبْدَنَا</div><p>(the people of Nuh. They rejected Our servant) means, they denied him categorically and accused him of madness,</p><div class="text_uthmani arabic">وَقَالُواْ مَجْنُونٌ وَازْدُجِرَ</div><p>(and said: "A madman!" Wazdujir.) Mujahid said about Wazdujir: "He was driven out accused on account of madness." It was also said that Wazdujir means, he was rebuked, deterred, threatened and warned by his people saying:</p><div class="text_uthmani arabic">لَئِنْ لَّمْ تَنْتَهِ ينُوحُ لَتَكُونَنَّ مِنَ الْمُرْجُومِينَ</div><p>("If you do not stop O Nuh, you will be among those who will be stoned.") 26:116 This was said by Ibn Zayd, and it is sound.</p><div class="text_uthmani arabic">فَدَعَا رَبَّهُ أَنُّى مَغْلُوبٌ فَانتَصِرْ </div><p>(Then he invoked his Lord (saying): "I have been overcome, so help (me)!") meaning, `I am weak and cannot overcome or resist my people, so help Your religion!' Allah the Exalted said,</p><div class="text_uthmani arabic">فَفَتَحْنَآ أَبْوَبَ السَّمَآءِ بِمَاءٍ مُّنْهَمِرٍ </div><p>(So, We opened the gates of the heaven with water Munhamir.) As-Suddi said about Munhamir, "It means abundant."</p><div class="text_uthmani arabic">وَفَجَّرْنَا الاٌّرْضَ عُيُوناً</div><p>(And We caused springs to gush forth from the earth.) means, from every part of the earth, and even ovens in which fire was burning -- water and springs gushed forth,</p><div class="text_uthmani arabic">فَالْتَقَى المَآءُ</div><p>(So, the waters met), means, of the heaven and the earth,</p><div class="text_uthmani arabic">عَلَى أَمْرٍ قَدْ قُدِرَ</div><p>(for a matter predestined.) Ibn Jurayj reported from Ibn `Abbas:</p><div class="text_uthmani arabic">فَفَتَحْنَآ أَبْوَبَ السَّمَآءِ بِمَاءٍ مُّنْهَمِرٍ </div><p>(So, We opened the gates of the heaven with water Munhamir), Torrential rain, the only water that fell from the sky before that day and ever since was from clouds. But the sky's gates were opened on them that day, and therefore, the water that came down was not from clouds. So both the waters (of the earth and the heaven) met according to a matter ordained." Allah said,</p><div class="text_uthmani arabic">وَحَمَلْنَاهُ عَلَى ذَاتِ أَلْوَحٍ وَدُسُرٍ </div><p>(And We carried him on a (ship) made of planks and nails (Dusur)), Ibn `Abbas, Sa`id bin Jubayr, Al-Qurazi, Qatadah and Ibn Zayd said that Dusur means nails. Ibn Jarir preferred this view. Allah's statement,</p><div class="text_uthmani arabic">تَجْرِى بِأَعْيُنِنَا</div><p>(Floating under Our Eyes), means, `by Our command and under Our protection and observation,'</p><div class="text_uthmani arabic">جَزَآءً لِّمَن كَانَ كُفِرَ</div><p>(a reward for him who had been rejected!) meaning, as recompense for them because of their disbelief in Allah and as reward for Nuh, peace be upon him. Allah the Exalted said,</p><div class="text_uthmani arabic">وَلَقَدْ تَّرَكْنَـهَا ءايَةً</div><p>(And indeed, We have left this as a sign.) Qatadah said, "Allah left the ship of Nuh intact until the first generation of this Ummah were able to see it." However, it appears that the meaning here is that Allah kept ships as a sign. For instance, Allah the Exalted said,</p><div class="text_uthmani arabic">وَءَايَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِى الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُمْ مِّن مِّثْلِهِ مَا يَرْكَبُونَ </div><p>(And a sign for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41-42),</p><div class="text_uthmani arabic">إِنَّا لَمَّا طَغَا الْمَآءُ حَمَلْنَـكُمْ فِى الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَآ أُذُنٌ وَعِيَةٌ </div><p>(Verily, when the water rose beyond its limits, We carried you in the boat. That We might make it an admonition for you and that it might be retained by the retaining ears.)(69:11-12) Allah's statement here,</p><div class="text_uthmani arabic">فَهَلْ مِن مُّدَّكِرٍ</div><p>(Then is there any that will remember) means, `is there any that will receive admonition and reminder. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Prophet recited to me,</p><div class="text_uthmani arabic">فَهَلْ مِن مُّدَّكِرٍ</div><p>(Then is there any that will remember)" Al-Bukhari collected a similar Hadith from `Abdullah that he said, "I recited to the Prophet (فَهَلْ مِن مُّذَّكِرٍ) (then is there any that will remember) and the Prophet said,</p><div class="text_uthmani arabic">فَهَلْ مِن مُّدَّكِرٍ</div><p>(Then is there any that will remember)" Allah's statement,</p><div class="text_uthmani arabic">فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ </div><p>(Then how (terrible) was My torment and My warnings) means, `how terrible was My torment that I inflicted on those who disbelieved in Me and denied My Messengers, who did not heed to My warnings How was My help that I extended to My Messengers and the revenge exerted on their behalf,'</p><div class="text_uthmani arabic">وَلَقَدْ يَسَّرْنَا الْقُرْءَانَ لِلذِّكْرِ</div><p>(And We have indeed made the Qur'an easy to understand and remember); meaning, `We have made the Qur'an easy to recite and comprehend for those who seek these traits, to remind mankind,' as Allah said,</p><div class="text_uthmani arabic">كِتَـبٌ أَنزَلْنَـهُ إِلَيْكَ مُبَـرَكٌ لِّيَدَّبَّرُواْ ءَايَـتِهِ وَلِيَتَذَكَّرَ أُوْلُو الاٌّلْبَـبِ </div><p>((This is) a Book which We have sent down to you, full of blessings, that they may ponder over its Ayat, and that men of understanding may remember.)(38:29),</p><div class="text_uthmani arabic">فَإِنَّمَا يَسَّرْنَـهُ بِلَسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْماً لُّدّاً </div><p>(So We have made this (the Qur'an) easy in your own tongue, only that you may give glad tidings to those who have Taqwa and warn with it the most quarrelsome people.)(19:97) Allah said,</p><div class="text_uthmani arabic">فَهَلْ مِن مُّدَّكِرٍ</div><p>(then is there any that will remember), meaning, `is there anyone who will remember through this Qur'an, which We made easy to memorize and easy to understand' Muhammad bin Ka`b Al-Qurazi commented on this Ayah, "Is there anyone who will avoid evil"</p>

The Story of the People of Nuh and the Lesson from itAllah the Exalted said,كَذَّبَتْ(denied) `before your people, O Muhammad,'قَوْمُ نُوحٍ فَكَذَّبُواْ عَبْدَنَا(the people of Nuh. They rejected Our servant) means, they denied him categorically and accused him of madness,وَقَالُواْ مَجْنُونٌ وَازْدُجِرَ(and said: "A madman!" Wazdujir.) Mujahid said about Wazdujir: "He was driven out accused on account of madness." It was also said that Wazdujir means, he was rebuked, deterred, threatened and warned by his people saying:لَئِنْ لَّمْ تَنْتَهِ ينُوحُ لَتَكُونَنَّ مِنَ الْمُرْجُومِينَ("If you do not stop O Nuh, you will be among those who will be stoned.") 26:116 This was said by Ibn Zayd, and it is sound.فَدَعَا رَبَّهُ أَنُّى مَغْلُوبٌ فَانتَصِرْ (Then he invoked his Lord (saying): "I have been overcome, so help (me)!") meaning, `I am weak and cannot overcome or resist my people, so help Your religion!' Allah the Exalted said,فَفَتَحْنَآ أَبْوَبَ السَّمَآءِ بِمَاءٍ مُّنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir.) As-Suddi said about Munhamir, "It means abundant."وَفَجَّرْنَا الاٌّرْضَ عُيُوناً(And We caused springs to gush forth from the earth.) means, from every part of the earth, and even ovens in which fire was burning -- water and springs gushed forth,فَالْتَقَى المَآءُ(So, the waters met), means, of the heaven and the earth,عَلَى أَمْرٍ قَدْ قُدِرَ(for a matter predestined.) Ibn Jurayj reported from Ibn `Abbas:فَفَتَحْنَآ أَبْوَبَ السَّمَآءِ بِمَاءٍ مُّنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir), Torrential rain, the only water that fell from the sky before that day and ever since was from clouds. But the sky's gates were opened on them that day, and therefore, the water that came down was not from clouds. So both the waters (of the earth and the heaven) met according to a matter ordained." Allah said,وَحَمَلْنَاهُ عَلَى ذَاتِ أَلْوَحٍ وَدُسُرٍ (And We carried him on a (ship) made of planks and nails (Dusur)), Ibn `Abbas, Sa`id bin Jubayr, Al-Qurazi, Qatadah and Ibn Zayd said that Dusur means nails. Ibn Jarir preferred this view. Allah's statement,تَجْرِى بِأَعْيُنِنَا(Floating under Our Eyes), means, `by Our command and under Our protection and observation,'جَزَآءً لِّمَن كَانَ كُفِرَ(a reward for him who had been rejected!) meaning, as recompense for them because of their disbelief in Allah and as reward for Nuh, peace be upon him. Allah the Exalted said,وَلَقَدْ تَّرَكْنَـهَا ءايَةً(And indeed, We have left this as a sign.) Qatadah said, "Allah left the ship of Nuh intact until the first generation of this Ummah were able to see it." However, it appears that the meaning here is that Allah kept ships as a sign. For instance, Allah the Exalted said,وَءَايَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِى الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُمْ مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And a sign for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41-42),إِنَّا لَمَّا طَغَا الْمَآءُ حَمَلْنَـكُمْ فِى الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَآ أُذُنٌ وَعِيَةٌ (Verily, when the water rose beyond its limits, We carried you in the boat. That We might make it an admonition for you and that it might be retained by the retaining ears.)(69:11-12) Allah's statement here,فَهَلْ مِن مُّدَّكِرٍ(Then is there any that will remember) means, `is there any that will receive admonition and reminder. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Prophet recited to me,فَهَلْ مِن مُّدَّكِرٍ(Then is there any that will remember)" Al-Bukhari collected a similar Hadith from `Abdullah that he said, "I recited to the Prophet (فَهَلْ مِن مُّذَّكِرٍ) (then is there any that will remember) and the Prophet said,فَهَلْ مِن مُّدَّكِرٍ(Then is there any that will remember)" Allah's statement,فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ (Then how (terrible) was My torment and My warnings) means, `how terrible was My torment that I inflicted on those who disbelieved in Me and denied My Messengers, who did not heed to My warnings How was My help that I extended to My Messengers and the revenge exerted on their behalf,'وَلَقَدْ يَسَّرْنَا الْقُرْءَانَ لِلذِّكْرِ(And We have indeed made the Qur'an easy to understand and remember); meaning, `We have made the Qur'an easy to recite and comprehend for those who seek these traits, to remind mankind,' as Allah said,كِتَـبٌ أَنزَلْنَـهُ إِلَيْكَ مُبَـرَكٌ لِّيَدَّبَّرُواْ ءَايَـتِهِ وَلِيَتَذَكَّرَ أُوْلُو الاٌّلْبَـبِ ((This is) a Book which We have sent down to you, full of blessings, that they may ponder over its Ayat, and that men of understanding may remember.)(38:29),فَإِنَّمَا يَسَّرْنَـهُ بِلَسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْماً لُّدّاً (So We have made this (the Qur'an) easy in your own tongue, only that you may give glad tidings to those who have Taqwa and warn with it the most quarrelsome people.)(19:97) Allah said,فَهَلْ مِن مُّدَّكِرٍ(then is there any that will remember), meaning, `is there anyone who will remember through this Qur'an, which We made easy to memorize and easy to understand' Muhammad bin Ka`b Al-Qurazi commented on this Ayah, "Is there anyone who will avoid evil"

So he prayed to his Lord: "I am helpless, deliver me."

He therefore prayed to his Lord, “I am overpowered, therefore avenge me.”

And so he called unto his Lord, saying, 'I am vanquished; do Thou succour me!'

Thereupon he called out to his Sustainer, “Verily, I am defeated; come Thou, then, to my succour!”

Thereupon he prayed Unto his Lord: verily am overcome, so vindicate me.

Then he invoked his Lord (saying): "I have been overcome, so help (me)!"

So he appealed to his Lord, “I am overwhelmed, so help me.”

Then he called upon His Lord: “Verily I am vanquished; so come You to my aid.”

Then he invoked his Lord (saying): "I have been overcome, so help (me)!"

So he cried unto his Lord, saying: I am vanquished, so give help.

Thereat he invoked his Lord, [saying,] ‘I have been overcome, so help [me].’

Then he supplicated to his Lord, (saying): 'I am overcome, help me'

So he invoked his Lord, "Indeed, I am overpowered, so help."

Noah prayed, "Lord, help me; I am defeated".

Therefore he called upon his Lord: I am overcome, come Thou then to help.

FadaAA<u>a</u> rabbahu annee maghloobun fa<b>i</b>nta<u>s</u>ir

so he cried out to his Lord, saying, "I am overcome, so help me!"

Then he called on his Lord: "I am one overcome: do Thou then help (me)!"

54

فَدَعَا رَبَّهُۥٓ أَنِّى مَغْلُوبٌ فَٱنتَصِرْ

Noah called unto His Lord saying: My people have overwhelmed me and they did not respond to me. So take retribution from them by a punishment that you send down on them.

Noah called unto His Lord saying: My people have overwhelmed me and they did not respond to me. So take retribution from them by a punishment that you send down on them.

And We opened up the flood gates of the sky with water pouring down in torrents,

We therefore opened the gates of heaven, with water flowing furiously.

Then We opened the gates of heaven unto water torrential,

And so We caused the gates of heaven to open with water pouring down in torrents,

Then We opened the portals of heaven with water poured out.

So We opened the gates of heaven with water pouring forth.

So We opened the floodgates of heaven with water pouring down.

Thereupon We opened the gates of the sky for water to pour down,

So, We opened the gates of the heaven with water Munhamir.

Then opened We the gates of heaven with pouring water

Then We opened the gates of the sky with pouring waters,

We opened the Gates of Heaven with torrential water

Then We opened the gates of the heaven with rain pouring down

We opened the gates of the sky and water started to pour down.

So We opened the gates of the cloud with water pouring

Fafata<u>h</u>n<u>a</u> abw<u>a</u>ba a<b>l</b>ssam<u>a</u>i bim<u>a</u>in munhamir<b>in</b>

So We opened the gates of the sky with water pouring down in torrents,

So We opened the gates of heaven, with water pouring forth.

54

فَفَتَحْنَآ أَبْوَٰبَ ٱلسَّمَآءِ بِمَآءٍ مُّنْهَمِرٍ

So I opened the doors of the sky to continuous torrential water.

So I opened the doors of the sky to continuous torrential water.

And We opened up the springs of the earth; and the waters met for a decreed end.

And caused springs to gush out from the earth, so that the two waters met totalling a quantity that had been destined.

and made the earth to gush with fountains, and the waters met for a matter decreed.

and caused the earth to burst forth with springs, so that the waters met for a purpose pre-ordained:

And We made the earth break forth with springs; SO that the water met for an affair already decreed.

And We caused the earth to gush forth with springs. So the waters (of the heaven and the earth) met for a matter predestined.

And We made the earth burst with springs, and the waters met for a purpose already destined.

and We made the earth burst forth with springs, and all this water converged to fulfil that which had been decreed.

And We caused springs to gush forth from the earth. So, the waters met for a matter predestined.

And caused the earth to gush forth springs, so that the waters met for a predestined purpose.

and We made the earth burst forth with springs, and the waters met for a preordained purpose.

and caused the earth to gush with springs, so that the waters met for a predestined matter.

And caused the earth to burst with springs, and the waters met for a matter already predestined.

We caused the earth to burst forth with springs so that the waters could come together for a predestined purpose.

And We made water to flow forth in the land in springs, so the water gathered together according to a measure already ordained.

Wafajjarn<u>a</u> alar<u>d</u>a AAuyoonan fa<b>i</b>ltaq<u>a</u> alm<u>a</u>o AAal<u>a</u> amrin qad qudir<b>a</b>

and We caused the earth to burst with gushing springs: so that the waters met for a purpose which had been decreed.

And We caused the earth to gush forth with springs, so the waters met (and rose) to the extent decreed.

54

وَفَجَّرْنَا ٱلْأَرْضَ عُيُونًا فَٱلْتَقَى ٱلْمَآءُ عَلَىٰٓ أَمْرٍ قَدْ قُدِرَ

I burst open the ground and it became springs from which water gushed. The water coming down from the sky met with the water gushing from the ground for a matter that Allah had determined in eternity. Everyone was drowned besides those whom Allah saved.

I burst open the ground and it became springs from which water gushed. The water coming down from the sky met with the water gushing from the ground for a matter that Allah had determined in eternity. Everyone was drowned besides those whom Allah saved.

<p>فالْتَقَى الْمَاءُ عَلَىٰ أَمْرٍ‌ قَدْ قُدِرَ‌ (so the water [ of both kinds ] met together for a destined event....54:12). In other words, the rain water pouring down from the skies in torrents and also bubbling water gushing forth from under the ground, caused the Deluge [ a huge flood ] which engulfed the entire land, and thus the Divine decree was fulfilled, destroying the people of Nuh (علیہ السلام) to the last man, and even the peaks of the mountains could not give them any shelter.</p>

فالْتَقَى الْمَاءُ عَلَىٰ أَمْرٍ‌ قَدْ قُدِرَ‌ (so the water [ of both kinds ] met together for a destined event....54:12). In other words, the rain water pouring down from the skies in torrents and also bubbling water gushing forth from under the ground, caused the Deluge [ a huge flood ] which engulfed the entire land, and thus the Divine decree was fulfilled, destroying the people of Nuh (علیہ السلام) to the last man, and even the peaks of the mountains could not give them any shelter.

But We bore him on a (vessel made) of planks and oakum,

And We carried Nooh upon a ship of wooden planks and nails.

And We bore him upon a well-planked vessel well-caulked

but him We bore on that [vessel] made of [mere] planks and nails,

And We bare him on a thing of planks and nails.

And We carried him on a (ship) made of planks and nails,

And We carried him on a craft of planks and nails.

And We bore Noah on the vessel built of planks and nails,

And We carried him on a (ship) made of planks and nails (Dusur)

And We carried him upon a thing of planks and nails,

We bore him on a vessel made of planks and nails,

We carried him in a well built, watertight vessel made from planks (of wood)

And We carried him on a [construction of] planks and nails,

We carried him, (Noah), on a vessel built with boards fixed together with nails,

And We bore him on that which was made of planks and nails

Wa<u>h</u>amaln<u>a</u>hu AAal<u>a</u> <u>tha</u>ti alw<u>ah</u>in wadusur<b>in</b>

We bore him on an [ark] which, made of planks and nails,

But We bore him on an (Ark) made of broad planks and caulked with palm-fibre:

54

وَحَمَلْنَٰهُ عَلَىٰ ذَاتِ أَلْوَٰحٍ وَدُسُرٍ

I carried Noah on a vessel that had planks and nails and I saved him and those with him from drowning.

I carried Noah on a vessel that had planks and nails and I saved him and those with him from drowning.

<p>ذَاتِ أَلْوَاحٍ وَدُسُرٍ‌ (to board that [ ship ] which had planks and nails...54:13). The word alwah is the plural of lawh and it refers to a board or a plank. The word dusur is the plural of disar and it stands for nail. It also means a cord of fibres of the palm tree with which the planks of a ship are bound together.</p>

ذَاتِ أَلْوَاحٍ وَدُسُرٍ‌ (to board that [ ship ] which had planks and nails...54:13). The word alwah is the plural of lawh and it refers to a board or a plank. The word dusur is the plural of disar and it stands for nail. It also means a cord of fibres of the palm tree with which the planks of a ship are bound together.

Which sailed right under Our eyes: A recompense for him who had been denied.

Sailing in front of Our sight; as a reward for the sake of one who was rejected.

running before Our eyes-a recompense for him denied.

and it floated under Our eyes: a recom­pense for him who had been rejected with ingratitude.

Moving forward under Our eyes: a requital for him who had been rejected.

Floating under Our Eyes, a reward for him who had been rejected!

Sailing before Our eyes; a reward for him who was rejected.

which sailed on under Our supervision: a reward for him who had been shown ingratitude.

Floating under Our Eyes, a reward for him who had been rejected!

That ran (upon the waters) in Our sight, as a reward for him who was rejected.

which sailed [over the flood waters] in Our sight, as a retribution for him who was met with disbelief.

that ran on under Our Eyes, a recompense for him because he had been disbelieved.

Sailing under Our observation as reward for he who had been denied.

which floated on the water before Our very eyes. The flood was a recompense for the deeds of the disbelievers.

Sailing, before Our eyes, a reward for him who was denied.

Tajree biaAAyunin<u>a</u> jaz<u>a</u>an liman k<u>a</u>na kufir<b>a</b>

floated on under Our eyes: a vindication of him who had been rejected.

She floats under our eyes (and care): a recompense to one who had been rejected (with scorn)!

54

تَجْرِى بِأَعْيُنِنَا جَزَآءً لِّمَن كَانَ كُفِرَ

This vessel was sailing on the clashing waves of water under My gaze and protection, as a victory for Noah whose people denied him and rejected what he brought from Allah.

This vessel was sailing on the clashing waves of water under My gaze and protection, as a victory for Noah whose people denied him and rejected what he brought from Allah.

And We left it as a sign. Is there anyone who will be warned?

And We left it as a sign – so is there one who would ponder?

And We left it for a sign. Is there any that will remember?

And, indeed, We have caused such [floating vessels] to remain forever a sign [of Our grace unto man]: who, then, is willing to take it to heart?

And assuredly We left it for a sign. Is there then anyone who would be admonished?

And indeed, We have left this as a sign, then is there any that will remember (or receive admonition)?

And We left it as a sign. Is there anyone who would take heed?

And We left the Ark as a Sign. Is there, then, any who will take heed?

And indeed, We have left this as a sign. Then is there any that will remember

And verily We left it as a token; but is there any that remembereth?

Certainly We have left it as a sign; so is there anyone who will be admonished?

We have left it as a sign. Is there any that will remember?

And We left it as a sign, so is there any who will remember?

We made (the story of Noah) as evidence of the Truth. However, is there anyone who would take heed?

And certainly We left it as a sign, but is there anyone who

Walaqad tarakn<u>a</u>h<u>a</u> <u>a</u>yatan fahal min muddakir<b>in</b>

We have left this as a sign: but will anyone take heed?

And We have left this as a Sign (for all time): then is there any that will receive admonition?

54

وَلَقَد تَّرَكْنَٰهَآ ءَايَةً فَهَلْ مِن مُّدَّكِرٍ

I have left this punishment that I meted out to them as a lesson and admonition. Is there anyone to take a lesson from that?

I have left this punishment that I meted out to them as a lesson and admonition. Is there anyone to take a lesson from that?

How was then My punishment and My commination!

So how did My punishment turn out, and My threats?

How then were My chastisement and My warnings?

And how severe is the suffering which I inflict when My warnings are disregarded!

So how dreadful have been My torment and My warning!

Then how (terrible) was My Torment and My Warnings?

So how were My punishment and My warnings?

So how awesome were My chastisement and My warnings!

Then how (terrible) was My torment and My warnings

Then see how (dreadful) was My punishment after My warnings!

So how were My punishment and warnings?

How then were My punishment and My warnings!

And how [severe] were My punishment and warning.

How terrible was My torment and the result of (their disregard) of My warning.

How (great) was then My punishment and My warning!

Fakayfa k<u>a</u>na AAa<u>tha</u>bee wanu<u>th</u>ur<b>i</b>

How terrible then was My punishment and My warning.

But how (terrible) was My Penalty and My Warning?

54

فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ

How was my punishment to those who denied? How was my warning that I will destroy them?

How was my punishment to those who denied? How was my warning that I will destroy them?

Easy have We made the Qur'an to understand: So is there any one who will be warned?

And We have indeed made the Qur’an easy to memorise, so is there one who would remember?

Now We have made the Koran easy for Remembrance. Is there any that will remember?

Hence, indeed, We made this Qur’an easy to bear in mind: who, then, is willing to take it to heart?

And assuredly We have made the Qur'an easy for admonition; is there then any one who would be admonished?

And We have indeed made the Quran easy to understand and remember, then is there any that will remember (or receive admonition)?

We made the Quran easy to learn. Is there anyone who would learn?

We have made this Qur'an easy as a reminder. Is there, then, any who will take heed?

And We have indeed made the Qur'an easy to understand and remember; then is there anyone who will remember

And in truth We have made the Qur'an easy to remember; but is there any that remembereth?

Certainly We have made the Quran simple for the sake of admonishment. So is there anyone who will be admonished?

We have made the Koran easy to remember, is there any that will remember!

And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?

We have made the Quran easy to understand, but is there anyone who would pay attention?

And certainly We have made the Quran easy for remembrance, but is there anyone who will mind?

Walaqad yassarn<u>a</u> alqur<u>a</u>na li<b>l</b><u>thth</u>ikri fahal min muddakir<b>in</b>

We have made it easy to learn lessons from the Quran. Is there anyone who would receive admonition?

And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition?

54

وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ

I have made the Qur’ān easy to remember, so is there anyone to take heed of the lessons and admonishment that it contains?

I have made the Qur’ān easy to remember, so is there anyone to take heed of the lessons and admonishment that it contains?

<p>وَلَقَدْ يَسَّرْ‌نَا الْقُرْ‌آنَ لِلذِّكْرِ‌ فَهَلْ مِن مُّدَّكِرٍ‌ (And indeed We have made the Qur'an easy for seeking advice. So, is there one to seek advice?....54:17). The word dhikr in the prepositional phrase 'lidh-dhikr' has several shades of meaning: to remember or memorize or by-heart; and to take heed of admonition and warnings. Both these meanings are equally applicable here. Allah has made it easy to memorize the Holy Qur'an. The followers of the previous scriptures were not privileged to memorize their entire book, word by word - whether Torah, Injil or Zabur. It is one of the privileges conferred on Muslims that He has made it easy, even for the tender-aged children, to commit the entire Qur'an to memory, word for word, without missing out a single letter. The Qur'an is preserved in the hearts of hundreds of thousands of Huffaz for the past fourteen hundred years in every age, people and their children of every level, in every region or territory of the world.</p><p>The verse could also mean that Allah has made the Qur'an so simple that just as an intellectual and knowledgeable person benefits from its contents, so does a layman, having no expertise in relevant sciences. He too can benefit from its admonition and warnings (at his own level).</p><p>Qur’ an is Made Simple to Memorize and to Take Heed; Not for Ijtihad or Istinbat</p><p>In this verse the verb یَسَّرنَا yassarna [ We have made easy ] is qualified by the prepositional phrase لِلذِّکرِ lidh-dhikri [ for seeking advice ]. This implies that the Qur'an has been made easy to the extent of memorizing it and paying heed to its advice and warnings, from which all can benefit -whether a learned scholar or an unlearned person, whether young or old. This does not necessarily imply that derivation or deduction of laws and injunctions from the Qur'an is easy for everybody. Ijtihad or Istinbat (deduction) of injunctions from the Qur'an is a science, having its own complex rules. Scholars well-grounded in knowledge have spent years of their life to attain to the position where they could exercise Ijtihad and Istinbat. It is not a field where every ordinary person or layman can play his role.</p><p>This indicates the error of some of the deviant people who, on the strength of this statement, wish to pose as mujtahid and derive laws and injunctions with their own reasoning, without acquiring complete and profound knowledge of the Qur'an, and without fully grasping its methodological principles and rules. This is clear deviation!</p>

وَلَقَدْ يَسَّرْ‌نَا الْقُرْ‌آنَ لِلذِّكْرِ‌ فَهَلْ مِن مُّدَّكِرٍ‌ (And indeed We have made the Qur'an easy for seeking advice. So, is there one to seek advice?....54:17). The word dhikr in the prepositional phrase 'lidh-dhikr' has several shades of meaning: to remember or memorize or by-heart; and to take heed of admonition and warnings. Both these meanings are equally applicable here. Allah has made it easy to memorize the Holy Qur'an. The followers of the previous scriptures were not privileged to memorize their entire book, word by word - whether Torah, Injil or Zabur. It is one of the privileges conferred on Muslims that He has made it easy, even for the tender-aged children, to commit the entire Qur'an to memory, word for word, without missing out a single letter. The Qur'an is preserved in the hearts of hundreds of thousands of Huffaz for the past fourteen hundred years in every age, people and their children of every level, in every region or territory of the world.The verse could also mean that Allah has made the Qur'an so simple that just as an intellectual and knowledgeable person benefits from its contents, so does a layman, having no expertise in relevant sciences. He too can benefit from its admonition and warnings (at his own level).Qur’ an is Made Simple to Memorize and to Take Heed; Not for Ijtihad or IstinbatIn this verse the verb یَسَّرنَا yassarna [ We have made easy ] is qualified by the prepositional phrase لِلذِّکرِ lidh-dhikri [ for seeking advice ]. This implies that the Qur'an has been made easy to the extent of memorizing it and paying heed to its advice and warnings, from which all can benefit -whether a learned scholar or an unlearned person, whether young or old. This does not necessarily imply that derivation or deduction of laws and injunctions from the Qur'an is easy for everybody. Ijtihad or Istinbat (deduction) of injunctions from the Qur'an is a science, having its own complex rules. Scholars well-grounded in knowledge have spent years of their life to attain to the position where they could exercise Ijtihad and Istinbat. It is not a field where every ordinary person or layman can play his role.This indicates the error of some of the deviant people who, on the strength of this statement, wish to pose as mujtahid and derive laws and injunctions with their own reasoning, without acquiring complete and profound knowledge of the Qur'an, and without fully grasping its methodological principles and rules. This is clear deviation!

The 'Ad had also disavowed. How was then My punishment and My commination!

The tribe of A’ad denied – so how did My punishment turn out, and My warnings?

Ad cried lies. How then were My chastisement and My warnings?

TO THE TRUTH gave the lie [the tribe of] Ad: and how severe was the suffering which I inflicted when My warnings were disregarded!

And there belied the 'A-ad; so how dreadful have been My torment and warning!

'Ad (people) belied (their Prophet, Hud), then how (terrible) was My Torment and My Warnings?

Aad denied the truth. So how were My punishment and My warnings?

'Ad also gave the lie (to Hud). So how awesome were My chastisement and My warnings!

`Ad denied; then how was My torment and My warnings

(The tribe of) A'ad rejected warnings. Then how (dreadful) was My punishment after My warnings.

[The people of] ‘Ad impugned [their apostle]. So how were My punishment and warnings?

Aad too belied. How then were My punishment and My warnings!

'Aad denied; and how [severe] were My punishment and warning.

The people of `Ad rejected Our guidance. How terrible was My torment and the result (of their disregard) of My warning.

Ad treated (the truth) as a lie, so how (great) was My punishment and My warning!

Ka<u>thth</u>abat AA<u>a</u>dun fakayfa k<u>a</u>na AAa<u>tha</u>bee wanu<u>th</u>ur<b>i</b>

The people of 'Ad too rejected the truth. How terrible was My punishment and My warning.

The 'Ad (people) (too) rejected (Truth): then how terrible was My Penalty and My Warning?

54

كَذَّبَتْ عَادٌ فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ

Ad denied their prophet, Hud (peace be upon him). So reflect- O people of Makkah - how was my punishment to them? And how was my warning to others about their punishment?

Ad denied their prophet, Hud (peace be upon him). So reflect- O people of Makkah - how was my punishment to them? And how was my warning to others about their punishment?

<p>Lexicological Analysis</p><p>The word سُعُر su'ur has appeared twice in this Surah. First it has appeared in verse 24 in connection with the people of Thamud where it is their own word, and means 'madness or insanity'. The second time, the word appears in connection with the punishment of the sinners where it is the word of Allah in the forthcoming verse [ 47] فِي ضَلَالٍ وَسُعُرٍ‌. Here the word سُعُر su'ur may also be taken in the sense of Hell-Fire. According to lexicologists, the word su'ur is used in both these senses.</p><p>رَ‌اوَدُوهُ عَن ضَيْفِهِ (And they had even tried to tempt him against his guests...54:37). The word murawadah signifies to entice someone to satisfy one's lust. This verse refers to the night when the angels came to Prophet Lut (علیہ السلام) in the shape of handsome young men, as a test from Allah for his people who were addicted to homosexuality. Prophet Lut (علیہ السلام) hosted his guests. The licentious people came to him from every direction, and the Prophet Lut (علیہ السلام) had to shut the door to protect his guests. They came during the night and tried to break the door down and scale the walls to come in. The immoral behaviour of his people distressed Prophet Lut (علیہ السلام) but when the guests revealed to him that they were angels and have been sent by Allah to inflict destructive punishment on his people, he felt comforted; they assured him that they will not be able to hurt them in any way.</p><p>Surah Al-Qamar started on the note that Doomsday is fast approaching, so that the infidels and pagans, who have lust and greed for this world and are unaware of the Hereafter, come to their senses. First, the punishment of the Hereafter is mentioned. Then the evil consequences of their misdeeds in the present life are cited. Reference is made to the conditions of world-famous nations, their opposition to their respective prophets and its evil consequences. The people of Lut (علیہ السلام) were the first people who were destroyed by Divine punishment. Many different kinds of devastating torments were inflicted on the people of Lut (علیہ السلام) ، the tribes of ` Ad, Thamud and Lut (علیہ السلام) and the people of Fir'aun in this world. Their stories and histories are recounted in detail on several occasions in the Qur'an. Here they have been condensed.</p><p>All these five nations were the strongest and resourceful. It was not possible for any of the subdued nations to overcome any of these superpowers. The current set of verses show how the superpowers were destroyed by Divine punishment. After describing the punishment of each nation, the Qur'an repeats the following statement as a refrain: فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ‌ (How then was My torment and My warnings?). That is, when the Divine chastisement overtook these nations who were very powerful in terms of might, wealth and number were killed like flies and mosquitoes. In addition, the following verse is repeated to advise the Muslims and the infidels in general: وَلَقَدْ يَسَّرْ‌نَا الْقُرْ‌آنَ لِلذِّكْرِ‌ فَهَلْ مِن مُّدَّكِرٍ‌ (and indeed We have made the Qur'an easy for seeking advice. So, is there one to seek advice?) This is to indicate that the only way to avoid the terrible chastisement is to take to the advice of the Qur'an. Allah has made the Qur'an easy to the extent of paying heed to the admonition and warnings. Only the most ill-fated person will not take advantage of the warnings.</p><p>The forthcoming verses address the people of the time of the Prophet Muhammad ﷺ that they are not more powerful in terms of wealth, number and might than the people of Prophet Lut (علیہ السلام) the tribes of ` Ad and Thamud, Prophet Lut’ s علیہ السلام people and the people of Fir'aun. Then how are they sitting in a careless manner?</p>

Lexicological AnalysisThe word سُعُر su'ur has appeared twice in this Surah. First it has appeared in verse 24 in connection with the people of Thamud where it is their own word, and means 'madness or insanity'. The second time, the word appears in connection with the punishment of the sinners where it is the word of Allah in the forthcoming verse [ 47] فِي ضَلَالٍ وَسُعُرٍ‌. Here the word سُعُر su'ur may also be taken in the sense of Hell-Fire. According to lexicologists, the word su'ur is used in both these senses.رَ‌اوَدُوهُ عَن ضَيْفِهِ (And they had even tried to tempt him against his guests...54:37). The word murawadah signifies to entice someone to satisfy one's lust. This verse refers to the night when the angels came to Prophet Lut (علیہ السلام) in the shape of handsome young men, as a test from Allah for his people who were addicted to homosexuality. Prophet Lut (علیہ السلام) hosted his guests. The licentious people came to him from every direction, and the Prophet Lut (علیہ السلام) had to shut the door to protect his guests. They came during the night and tried to break the door down and scale the walls to come in. The immoral behaviour of his people distressed Prophet Lut (علیہ السلام) but when the guests revealed to him that they were angels and have been sent by Allah to inflict destructive punishment on his people, he felt comforted; they assured him that they will not be able to hurt them in any way.Surah Al-Qamar started on the note that Doomsday is fast approaching, so that the infidels and pagans, who have lust and greed for this world and are unaware of the Hereafter, come to their senses. First, the punishment of the Hereafter is mentioned. Then the evil consequences of their misdeeds in the present life are cited. Reference is made to the conditions of world-famous nations, their opposition to their respective prophets and its evil consequences. The people of Lut (علیہ السلام) were the first people who were destroyed by Divine punishment. Many different kinds of devastating torments were inflicted on the people of Lut (علیہ السلام) ، the tribes of ` Ad, Thamud and Lut (علیہ السلام) and the people of Fir'aun in this world. Their stories and histories are recounted in detail on several occasions in the Qur'an. Here they have been condensed.All these five nations were the strongest and resourceful. It was not possible for any of the subdued nations to overcome any of these superpowers. The current set of verses show how the superpowers were destroyed by Divine punishment. After describing the punishment of each nation, the Qur'an repeats the following statement as a refrain: فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ‌ (How then was My torment and My warnings?). That is, when the Divine chastisement overtook these nations who were very powerful in terms of might, wealth and number were killed like flies and mosquitoes. In addition, the following verse is repeated to advise the Muslims and the infidels in general: وَلَقَدْ يَسَّرْ‌نَا الْقُرْ‌آنَ لِلذِّكْرِ‌ فَهَلْ مِن مُّدَّكِرٍ‌ (and indeed We have made the Qur'an easy for seeking advice. So, is there one to seek advice?) This is to indicate that the only way to avoid the terrible chastisement is to take to the advice of the Qur'an. Allah has made the Qur'an easy to the extent of paying heed to the admonition and warnings. Only the most ill-fated person will not take advantage of the warnings.The forthcoming verses address the people of the time of the Prophet Muhammad ﷺ that they are not more powerful in terms of wealth, number and might than the people of Prophet Lut (علیہ السلام) the tribes of ` Ad and Thamud, Prophet Lut’ s علیہ السلام people and the people of Fir'aun. Then how are they sitting in a careless manner?

<h2 class="title">The Story of ` Ad Allah states that ` Ad, the People of Hud, denied their Messenger, just as the people of Nuh did.</h2><p>So, Allah sent on them,</p><div class="text_uthmani arabic">عَلَيْهِمْ رِيحاً صَرْصَراً</div><p>(against them a violently cold (Sarsar) wind), means, a bitterly cold and furious wind,</p><div class="text_uthmani arabic">فِى يَوْمِ نَحْسٍ</div><p>(on a day of calamity), against them, according to Ad-Dahhak, Qatadah and As-Suddi,</p><div class="text_uthmani arabic">مُّسْتَمِرٌّ</div><p>(continuous), upon them because the calamity, torment and destruction that they suffered in this life on that day continued with that of the Hereafter,</p><div class="text_uthmani arabic">تَنزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُّنقَعِرٍ </div><p>(Plucking out men as if they were uprooted stems of date palms.) The wind would pluck one of them and raise him high, until he could no longer be seen, and then violently send him down on his head to the ground. His head would be smashed and only his body would be left, headless,</p><div class="text_uthmani arabic">كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُّنقَعِرٍفَكَيْفَ كَانَ عَذَابِى وَنُذُرِ وَلَقَدْ يَسَّرْنَا الْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ </div><p>(as if they were uprooted stems of date palms. Then, how was My torment and My warnings And We have indeed made the Qur'an easy to understand and remember; then is there any that will remember)</p>

The Story of ` Ad Allah states that ` Ad, the People of Hud, denied their Messenger, just as the people of Nuh did.So, Allah sent on them,عَلَيْهِمْ رِيحاً صَرْصَراً(against them a violently cold (Sarsar) wind), means, a bitterly cold and furious wind,فِى يَوْمِ نَحْسٍ(on a day of calamity), against them, according to Ad-Dahhak, Qatadah and As-Suddi,مُّسْتَمِرٌّ(continuous), upon them because the calamity, torment and destruction that they suffered in this life on that day continued with that of the Hereafter,تَنزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُّنقَعِرٍ (Plucking out men as if they were uprooted stems of date palms.) The wind would pluck one of them and raise him high, until he could no longer be seen, and then violently send him down on his head to the ground. His head would be smashed and only his body would be left, headless,كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُّنقَعِرٍفَكَيْفَ كَانَ عَذَابِى وَنُذُرِ وَلَقَدْ يَسَّرْنَا الْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ (as if they were uprooted stems of date palms. Then, how was My torment and My warnings And We have indeed made the Qur'an easy to understand and remember; then is there any that will remember)

We let loose against them a violent roaring wind on a day of ill omen, continuous,

We indeed sent towards them a severe windstorm, on a day the ill luck of which lasted upon them forever.

We loosed against them a wind clamorous in a day of ill fortune continuous,

Behold, We let loose upon them a raging storm wind on a day of bitter misfortune:

Verily We! We sent against them a raging Wind On a day of calamity continuous.

Verily, We sent against them a furious wind of harsh voice on a day of evil omen and continuous calamity.

We unleashed upon them a screaming wind, on a day of unrelenting misery.

We sent a tumultuous wind against them on a day of unremitting misfortune,

Verily, We sent against them a violently cold (Sarsar) wind on a day of calamity, continuous.

Lo! We let loose on them a raging wind on a day of constant calamity,

Indeed We unleashed upon them an icy gale on an incessantly ill-fated day,

And We sent against them a howling wind in a Day of continuous of ill fortune

Indeed, We sent upon them a screaming wind on a day of continuous misfortune,

On an unfortunate day We sent upon them a continuous violent wind

Surely We sent on them a tornado in a day of bitter ill-luck

Inn<u>a</u> arsaln<u>a</u> AAalayhim ree<u>h</u>an <u>s</u>ar<u>s</u>aran fee yawmi na<u>h</u>sin mustamirr<b>in</b>

We sent a raging wind against them on a day of continuous calamity.

For We sent against them a furious wind, on a Day of violent Disaster,

54

إِنَّآ أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِى يَوْمِ نَحْسٍ مُّسْتَمِرٍّ

I sent on them a severe cold wind on a day of evil and misfortune that will continue with them until they arrive in Hell.

I sent on them a severe cold wind on a day of evil and misfortune that will continue with them until they arrive in Hell.

Which snatched away men as though they were palm trees pulled out by the roots.

Smashing down men as if they were uprooted trunks of date palms.

plucking up men as if they were stumps of uprooted palm-trees.

it swept the people away as though they were palm-trunks uprooted:

Carrying men away as though they were trunks of palm-trees uprooted.

Plucking out men as if they were uprooted stems of date-palms.

Plucking the people away, as though they were trunks of uprooted palm-trees.

which tore people away and hurled them as though they were trunks of uprooted palm-trees.

Plucking out men as if they were uprooted stems of date palms.

Sweeping men away as though they were uprooted trunks of palm-trees.

knocking down people as if they were trunks of uprooted palm trees.

and snatched people up as though they were stumps of uprooted palmtrees.

Extracting the people as if they were trunks of palm trees uprooted.

which hurled people around like uprooted trunks of palm-trees.

Tearing men away as if they were the trunks of palm-trees torn up.

TanziAAu a<b>l</b>nn<u>a</u>sa kaannahum aAAj<u>a</u>zu nakhlin munqaAAir<b>in</b>

It swept people away as if they were trunks of uprooted palm trees.

Plucking out men as if they were roots of palm-trees torn up (from the ground).

54

تَنزِعُ ٱلنَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُّنقَعِرٍ

It picked up people from the ground and threw them on their heads as if they were the trunks of date-palms uprooted from their plantations.

It picked up people from the ground and threw them on their heads as if they were the trunks of date-palms uprooted from their plantations.

How was then My punishment and My commination!

So how did My punishment turn out, and My warnings?

How then were My chastisement and My warnings?

for, how severe is the suffering which I inflict when My warnings are disregarded!

So how dreodful have been My torment and My warning.

Then, how (terrible) was My Torment and My Warnings?

So how were My punishment and My warnings?

So how awesome were My chastisement and My warnings!

Then, how was My torment and My warnings

Then see how (dreadful) was My punishment after My warnings!

So how were My punishment and warnings?!

How then were My punishment and My warnings!

And how [severe] were My punishment and warning.

How terrible was Our torment and the result of (their disregard) of Our warning.

How (great) was then My punishment and My warning!

Fakayfa k<u>a</u>na AAa<u>tha</u>bee wanu<u>th</u>ur<b>i</b>

How [dreadful] was My punishment and My warning!

Yea, how (terrible) was My Penalty and My Warning!

54

فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ

So reflect- O people of Makkah - how was my punishment to them? And how was my warning to others about their punishment?

So reflect- O people of Makkah - how was my punishment to them? And how was my warning to others about their punishment?

Easy have We made the Qur'an to understand: So is there any one who will pay heed?

And We have indeed made the Qur’an easy to memorise, so is there one who would remember?

Now We have made the Koran easy for Remembrance. Is there any that will remember?

Hence, indeed, We made this Qur’an easy to bear in mind: who, then, is willing to take it to heart?

And assuredly We have made the Qur'an easy for admonition; is therethen any one who would be admonished!

And We have indeed made the Quran easy to understand and remember, then is there any that will remember (or receive admonition)?

We made the Quran easy to remember. Is there anyone who would remember?

We have made the Qur'an easy to derive lessons from. Is there, then, any who will take heed?

And We have indeed made the Qur'an easy to understand and remember; then is there any that will remember

And in truth We have made the Qur'an easy to remember; but is there any that remembereth?

Certainly We have made the Quran simple for the sake of admonishment. So is there anyone who will be admonished?

We have made the Koran easy to remember, is there any that will remember?

And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?

We have made the Quran easy to understand, but is there anyone who would pay attention?

And certainly We have made the Quran easy for remembrance, but is there anyone who will mind?

Walaqad yassarn<u>a</u> alqur<u>a</u>na li<b>l</b><u>thth</u>ikri fahal min muddakir<b>in</b>

We have made it easy to learn lessons from the Quran: is there anyone who would receive admonition?

But We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition?

54

وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ

I have made the Qur’ān easy to remember, so is there anyone to take heed of the lessons and admonishment that it contains?

I have made the Qur’ān easy to remember, so is there anyone to take heed of the lessons and admonishment that it contains?

The Thamud rejected the warnings,

The tribe of Thamud denied the Noble Messengers.

Thamood cried lies to the warnings

[AND the tribe of] Thamud gave the lie to all [Our] warnings;

And the Thamud belied the warnings.

Thamud (people also) belied the warnings.

Thamood rejected the warnings.

Thamud gave the lie to the warnings,

Thamud denied the warnings.

(The tribe of) Thamud rejected warnings

[The people of] Thamud denied the warnings,

Thamood, too, belied Our warnings.

Thamud denied the warning

The people of Thamud rejected Our warnings.

Samood rejected the warning.

Ka<u>thth</u>abat thamoodu bi<b>al</b>nnu<u>th</u>ur<b>i</b>

The tribe of Thamud also rejected Our warnings:

The Thamud (also) rejected (their) Warners.

54

كَذَّبَتْ ثَمُودُ بِٱلنُّذُرِ

The Thamud denied what their messenger, Salih (peace be upon him) warned them about.

The Thamud denied what their messenger, Salih (peace be upon him) warned them about.

<h2 class="title">The Story of Thamud</h2><p>Allah states here that the people of Thamud denied their Messenger Salih,</p><div class="text_uthmani arabic">فَقَالُواْ أَبَشَراً مِّنَّا وَحِداً نَّتَّبِعُهُ إِنَّآ إِذاً لَّفِى ضَلَـلٍ وَسُعُرٍ </div><p>(And they said: "A man, alone among us -- shall we follow him Truly, then we should be in error and distress!") They said, `We would have earned failure and loss if we all submitted to a man from among us.' They were amazed that the Reminder was sent to him alone among them, and therefore, accused him of being a liar,</p><div class="text_uthmani arabic">بَلْ هُوَ كَذَّابٌ أَشِرٌ</div><p>(Nay, he is an insolent liar!), means, he has tresspassed the limits in his lies. Allah the Exalted responded,</p><div class="text_uthmani arabic">سَيَعْلَمُونَ غَداً مَّنِ الْكَذَّابُ الاٌّشِرُ </div><p>(Tomorrow they will come to know who is the liar, the insolent one!), thus warning and threatening them and delivering a sure promise to them,</p><div class="text_uthmani arabic">إِنَّا مُرْسِلُواْ النَّاقَةِ فِتْنَةً لَّهُمْ</div><p>(Verily, We are sending the she-camel as a test for them.) To test and try the people of Thamud, Allah sent to them a superb, pregnant female camel that emerged from solid rock, according to their request, so that it would become a proof against them from Allah, the Exalted. Thereafter, they were supposed to believe in what was brought to them by Salih, peace be upon him. Allah ordered His servant and Messenger Salih,</p><div class="text_uthmani arabic">فَارْتَقِبْهُمْ وَاصْطَبِرْ</div><p>(So watch them, and be patient!) Allah commanded, `await, O Salih, and see what will become of them and be patient; verily the better end will be yours and you will have success in this life and the Hereafter,'</p><div class="text_uthmani arabic">وَنَبِّئْهُمْ أَنَّ الْمَآءَ قِسْمَةٌ بَيْنَهُمْ</div><p>(And inform them that the water is to be shared between them) one day for her to drink and one day for them to drink,</p><div class="text_uthmani arabic">قَالَ هَـذِهِ نَاقَةٌ لَّهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ </div><p>(He said: "Here is a she-camel: it has a right to drink, and you have a right to drink (water) on a day, known.") (26:155) Allah's statement,</p><div class="text_uthmani arabic">كُلُّ شِرْبٍ مُّحْتَضَرٌ</div><p>(each one's right to drink being established.) Mujahid said, "When she did not drink, they would drink the water, and when she drank, they would drink her milk." Allah the Exalted said;</p><div class="text_uthmani arabic">فَنَادَوْاْ صَـحِبَهُمْ فَتَعَاطَى فَعَقَرَ </div><p>(But they called their comrade and he took and killed.) According to the Scholars of Tafsir, his name was Qudar bin Salif; he was the evilest among them,</p><div class="text_uthmani arabic">إِذِ انبَعَثَ أَشْقَـهَا </div><p>(When the most wicked man among them went forth (to kill the she-camel).)(91:12) Allah said here,</p><div class="text_uthmani arabic">فَتَعَاطَى</div><p>(and he took) meaning to harm,</p><div class="text_uthmani arabic">فَعَقَرَفَكَيْفَ كَانَ عَذَابِى وَنُذُرِ </div><p>(and killed (her). Then, how was My torment and My warnings), `I tormented them, so how was the torment I sent on them because of their disbe- lief in Me and denying My Messenger'</p><div class="text_uthmani arabic">إِنَّآ أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَحِدَةً فَكَانُواْ كَهَشِيمِ الْمُحْتَظِرِ </div><p>(Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir.) They all perished and none of them remained. They were no more, they died out, just as plants and grass dry and die out. As-Suddi said that they became like the dry grass in the desert when it becomes burned and the wind scatters it all about. Ibn Zayd said, "The Arabs used to erect fences (Hizar, from which the word, Al-Muhtazir, is derived) made of dried bushes, around their camels and cattle, so Allah said,</p><div class="text_uthmani arabic">كَهَشِيمِ الْمُحْتَظِرِ</div><p>(like straw Al-Muhtazir.)</p>

The Story of ThamudAllah states here that the people of Thamud denied their Messenger Salih,فَقَالُواْ أَبَشَراً مِّنَّا وَحِداً نَّتَّبِعُهُ إِنَّآ إِذاً لَّفِى ضَلَـلٍ وَسُعُرٍ (And they said: "A man, alone among us -- shall we follow him Truly, then we should be in error and distress!") They said, `We would have earned failure and loss if we all submitted to a man from among us.' They were amazed that the Reminder was sent to him alone among them, and therefore, accused him of being a liar,بَلْ هُوَ كَذَّابٌ أَشِرٌ(Nay, he is an insolent liar!), means, he has tresspassed the limits in his lies. Allah the Exalted responded,سَيَعْلَمُونَ غَداً مَّنِ الْكَذَّابُ الاٌّشِرُ (Tomorrow they will come to know who is the liar, the insolent one!), thus warning and threatening them and delivering a sure promise to them,إِنَّا مُرْسِلُواْ النَّاقَةِ فِتْنَةً لَّهُمْ(Verily, We are sending the she-camel as a test for them.) To test and try the people of Thamud, Allah sent to them a superb, pregnant female camel that emerged from solid rock, according to their request, so that it would become a proof against them from Allah, the Exalted. Thereafter, they were supposed to believe in what was brought to them by Salih, peace be upon him. Allah ordered His servant and Messenger Salih,فَارْتَقِبْهُمْ وَاصْطَبِرْ(So watch them, and be patient!) Allah commanded, `await, O Salih, and see what will become of them and be patient; verily the better end will be yours and you will have success in this life and the Hereafter,'وَنَبِّئْهُمْ أَنَّ الْمَآءَ قِسْمَةٌ بَيْنَهُمْ(And inform them that the water is to be shared between them) one day for her to drink and one day for them to drink,قَالَ هَـذِهِ نَاقَةٌ لَّهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ (He said: "Here is a she-camel: it has a right to drink, and you have a right to drink (water) on a day, known.") (26:155) Allah's statement,كُلُّ شِرْبٍ مُّحْتَضَرٌ(each one's right to drink being established.) Mujahid said, "When she did not drink, they would drink the water, and when she drank, they would drink her milk." Allah the Exalted said;فَنَادَوْاْ صَـحِبَهُمْ فَتَعَاطَى فَعَقَرَ (But they called their comrade and he took and killed.) According to the Scholars of Tafsir, his name was Qudar bin Salif; he was the evilest among them,إِذِ انبَعَثَ أَشْقَـهَا (When the most wicked man among them went forth (to kill the she-camel).)(91:12) Allah said here,فَتَعَاطَى(and he took) meaning to harm,فَعَقَرَفَكَيْفَ كَانَ عَذَابِى وَنُذُرِ (and killed (her). Then, how was My torment and My warnings), `I tormented them, so how was the torment I sent on them because of their disbe- lief in Me and denying My Messenger'إِنَّآ أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَحِدَةً فَكَانُواْ كَهَشِيمِ الْمُحْتَظِرِ (Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir.) They all perished and none of them remained. They were no more, they died out, just as plants and grass dry and die out. As-Suddi said that they became like the dry grass in the desert when it becomes burned and the wind scatters it all about. Ibn Zayd said, "The Arabs used to erect fences (Hizar, from which the word, Al-Muhtazir, is derived) made of dried bushes, around their camels and cattle, so Allah said,كَهَشِيمِ الْمُحْتَظِرِ(like straw Al-Muhtazir.)

And said: "Should we follow only one man among us? In that case we shall he in error and insane.

So they said, “What! Shall we follow a man from among us? If we do, we are indeed astray, and insane!”

and said, 'What, shall we follow a mortal, one out of ourselves? Then indeed we should be in error and insanity!

and they said: “Are we to follow one single mortal, one from among ourselves? In that case, behold, we would certainly sink into error and folly!

And they said: a mere humanbeing from amongst us, and single! shall we follow him! verily then we should fall in error and madness.

For they said: "A man! Alone from among us, that we are to follow? Truly, then we should be in error and distress or madness!"

They said, “Are we to follow one of us, a human being? We would then go astray, and end up in Hell.

saying: “Are we to follow a single mortal, one from among ourselves? If we do that, we shall surely be in error and folly.

And they said: "A man, alone among us -- shall we follow him Truly, then we should be in error and distress!"

For they said; Is it a mortal man, alone among us, that we are to follow? Then indeed we should fall into error and madness.

and they said, ‘Are we to follow a lone human from ourselves?! Indeed then we would be in error and madness.’

They said: 'Are we to follow a mortal who is one of us? Then indeed, we would surely be in error and insane.

And said, "Is it one human being among us that we should follow? Indeed, we would then be in error and madness.

They said, "Should we follow only one person among us. We shall be clearly in error and in trouble (if we do so).

So they said: What! a single mortal from among us! Shall we follow him? Most surely we shall in that case be in sure error and distress:

Faq<u>a</u>loo abasharan minn<u>a</u> w<u>ah</u>idan nattabiAAuhu inn<u>a</u> i<u>th</u>an lafee <u>d</u>al<u>a</u>lin wasuAAur<b>in</b>

they said, "Are we to follow a man from amongst ourselves? We would surely then fall into error and madness.

For they said: "What! a man! a Solitary one from among ourselves! shall we follow such a one? Truly should we then be straying in mind, and mad!

54

فَقَالُوٓا۟ أَبَشَرًا مِّنَّا وَٰحِدًا نَّتَّبِعُهُۥٓ إِنَّآ إِذًا لَّفِى ضَلَٰلٍ وَسُعُرٍ

They condemningly said: Shall we follow a human from our species, who is alone? If we follow him in this state, we will be astray from what is correct and will be in difficulty.

They condemningly said: Shall we follow a human from our species, who is alone? If we follow him in this state, we will be astray from what is correct and will be in difficulty.

Was he the one of all of us to have been given the exposition? He is surely an impudent liar."

“What! Of all the men among us, the remembrance has come down upon him? In fact, he is a mischievous, great liar.”

Has the Reminder been cast upon him alone among us? Nay, rather he is an impudent liar.'

Why - on him alone from among all of us should a [divine] reminder have been bestowed? Nay, but he is a boastful liar!”

Hath the Admonition been laid upon him from amongst us! Aye! he is a liar insolent.

"Is it that the Reminder is sent to him [Prophet Salih (Saleh)] alone from among us? Nay, he is an insolent liar!"

Was the message given to him, out of all of us? In fact, he is a wicked liar.”

Was there none but he to whom the Reminder could be vouchsafed excluding all others? Nay; he is an insolent liar.”

"Is it that the Reminder is sent to him alone from among us Nay, he is an insolent liar!"

Hath the remembrance been given unto him alone among us? Nay, but he is a rash liar.

‘Has the Reminder been cast upon him from among us? No, he is a self-conceited liar.’

Out of all of us has the Reminder been given to him alone? Rather, he is indeed an arrogant liar'

Has the message been sent down upon him from among us? Rather, he is an insolent liar."

How is it that he has received guidance? In fact, he is the most untruthfull and arrogant person".

Has the reminder been made to light upon him from among us? Nay! he is an insolent liar!

Aolqiya a<b>l</b><u>thth</u>ikru AAalayhi min baynin<u>a</u> bal huwa ka<u>ththa</u>bun ashir<b>un</b>

Has the [Divine] message been revealed to him alone of all of us? No, he is a boastful liar."

"Is it that the Message is sent to him, of all people amongst us? Nay, he is a liar, an insolent one!"

54

أَءُلْقِىَ ٱلذِّكْرُ عَلَيْهِ مِنۢ بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ

Has revelation been sent down to him, whilst he is just one person, and has he been chosen for it instead of all of us? No, in fact he is an imperious liar.

Has revelation been sent down to him, whilst he is just one person, and has he been chosen for it instead of all of us? No, in fact he is an imperious liar.

"Tomorrow they will know who is the impudent liar!

It was said to Saleh, “They will soon realise tomorrow who is the mischievous great liar.”

'They shall surely know tomorrow who is the impudent liar.

[And God said:] “On the morrow they will come to know who the boastful liar is!

They shall know tomorrow whichsoever is a liar insolent.

Tomorrow they will come to know, who is the liar, the insolent one!

They will know tomorrow who the wicked liar is.

(We told Our Messenger): “Tomorrow they shall know who is the insolent liar.

Tomorrow they will come to know who is the liar, the insolent one!

(Unto their warner it was said): To-morrow they will know who is the rash liar.

‘Tomorrow they will know who is a self-conceited liar.

(To him We said): 'Tomorrow they shall know who is the arrogant liar.

They will know tomorrow who is the insolent liar.

(We told Salih), "Tomorrow they will know who is the most arrogant liar.

Tomorrow shall they know who is the liar, the insolent one.

SayaAAlamoona ghadan mani alka<u>ththa</u>bu alashir<b>u</b>

[We said to him] "Tomorrow they shall know who is the boastful liar,

Ah! they will know on the morrow, which is the liar, the insolent one!

54

سَيَعْلَمُونَ غَدًا مَّنِ ٱلْكَذَّابُ ٱلْأَشِرُ

They will soon come to know on the day of judgment who the imperious liar is, Salih or they?

They will soon come to know on the day of judgment who the imperious liar is, Salih or they?

We shall send the she-camel to try them. So watch them, and be constant.

“We shall send a she-camel to test them, therefore O Saleh, wait and have patience.”

They shall send the She-camel as a trial for them; so watch thou them and keep patience.

Behold, [O Salih] We are letting loose this she-camel as a test for them; and thou but watch them, and contain thyself in patience.

Verify We are sending the she-camel as a test for them, so watch them thou and have patience.

Verily, We are sending the she-camel as a test for them. So watch them [O Salih (Saleh)], and be patient!

We are sending the she-camel as a test for them; so watch them and be patient.

We shall send the she-camel as a trial for them; so watch their end with patience.

Verily, We are sending the she-camel as a test for them. So watch them, and be patient!

Lo! We are sending the she-camel as a test for them; so watch them and have patience;

We are sending the She-camel as a trial for them; so watch them and be steadfast.

We are sending to them as a trial, a shecamel, so watch them and have patience.

Indeed, We are sending the she-camel as trial for them, so watch them and be patient.

We are sending the she-camel to them to test them. So watch them and be patient.

Surely We are going to send the she-camel as a trial for them; therefore watch them and have patience.

Inn<u>a</u> mursiloo a<b>l</b>nn<u>a</u>qati fitnatan lahum fa<b>i</b>rtaqibhum wa<b>i</b><u>st</u>abir

for We are [going to] send the she-camel as a trial for them, so watch them and be patient.

For We will send the she-camel by way of trial for them. So watch them, (O Salih), and possess thyself in patience!

54

إِنَّا مُرْسِلُوا۟ ٱلنَّاقَةِ فِتْنَةً لَّهُمْ فَٱرْتَقِبْهُمْ وَٱصْطَبِرْ

I will take out a she-camel from the rock and send it as a test to them. So wait, O Salih - and watch what they do to it and what is done to them, and be patient over their harm.

I will take out a she-camel from the rock and send it as a test to them. So wait, O Salih - and watch what they do to it and what is done to them, and be patient over their harm.

Tell them that the water is to be apportioned between them (and her); and every turn of drinking will be fixed (for each)."

“And inform them that the water is to be shared between them; only those may come whose turn it is.”

And tell them that the water is to be divided between them, each drink for each in turn.

And let them know that the water [of their wells] is to be divided between them, with each share of water equitably apportioned.”

And declare thou Unto them that water hath been divided between them; every drinking shall be by turns.

And inform them that the water is to be shared between (her and) them. Each one's right to drink being established (by turns).

And inform them that the water is to be shared between them; each share of drink made available.

Let them know that the water should be divided between them and the she-camel, each availing their turn.”

And inform them that the water is to be shared between (her and) them, each one's right to drink being established (by turns).

And inform them that the water is to be shared between (her and) them. Every drinking will be witnessed.

Inform them that the water is to be shared between them; each of them showing up at his turn.’

Tell them that the water is to be divided between them, a drink each for them in turn'

And inform them that the water is shared between them, each [day of] drink attended [by turn].

Tell them that each one of them has the right to have a certain share of water".

And inform them that the water is shared between them; every share of the water shall be regulated.

Wanabbihum anna alm<u>a</u>a qismatun baynahum kullu shirbin mu<u>h</u>ta<u>d</u>ar<b>un</b>

And tell them that the water [of the well] is to be divided between them, and that each one should drink in turn."

And tell them that the water is to be divided between them: Each one's right to drink being brought forward (by suitable turns).

54

وَنَبِّئْهُمْ أَنَّ ٱلْمَآءَ قِسْمَةٌۢ بَيْنَهُمْ كُلُّ شِرْبٍ مُّحْتَضَرٌ

Tell them that the water of their well is divided between them and the she-camel: one day for it and one day for them. Each turn will be attended by its owner alone on the day allocated to him.

Tell them that the water of their well is divided between them and the she-camel: one day for it and one day for them. Each turn will be attended by its owner alone on the day allocated to him.

But they called their commander, who seized and hamstrung her.

In response they called their companion – he therefore caught and hamstrung the she-camel.

Then they called their comrade, and he took in hand, and hamstrung her.

But they summoned their [boldest] companion, and he ventured [upon the evil deed], and cruelly slaughtered [the animal]:

Then they called their fellow, and he took the sword and hamstrung her,

But they called their comrade and he took (a sword) and killed (her).

But they called their friend, and he dared, and he slaughtered.

Eventually, they summoned their companion, and he undertook the (outrageous) task and hamstrung the she-camel.

But they called their comrade and he took (a sword) and killed (her).

But they call their comrade and he took and hamstrung (her).

But they called their companion, and he took [a knife] and hamstrung [her].

But they called their companion who took hold of her and hamstrung her.

But they called their companion, and he dared and hamstrung [her].

They called together their companions and agreed to slay the she-camel.

But they called their companion, so he took (the sword) and slew (her).

Fan<u>a</u>daw <u>sah</u>ibahum fataAA<u>ata</u> faAAaqar<b>a</b>

But they called their companion who took a sword and hamstrung her.

But they called to their companion, and he took a sword in hand, and hamstrung (her).

54

فَنَادَوْا۟ صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ

They then called their companion to kill the she-camel and he took a sword and killed it, fulfilling the instruction of his people.

They then called their companion to kill the she-camel and he took a sword and killed it, fulfilling the instruction of his people.

How was then My punishment of which they had been warned?

So how did My punishment turn out, and My warnings?

How then were My chastisement and My warnings?

and how severe was the suffering which I inflicted when My warnings were disregarded!

So how dreadful have been My torment and My warnings.

Then, how (terrible) was My Torment and My Warnings?

So how were My punishment and My warnings?

So how awesome were My chastisement and My warnings!

Then, how was My torment and My warnings

Then see how (dreadful) was My punishment after My warnings!

So how were My punishment and My warnings?!

How then were My punishment and My warnings!

And how [severe] were My punishment and warning.

How terrible was My punishment and warning.

How (great) was then My punishment and My warning!

Fakayfa k<u>a</u>na AAa<u>tha</u>bee wanu<u>th</u>ur<b>i</b>

How [terrible] were My punishment and My warnings!

Ah! how (terrible) was My Penalty and My Warning!

54

فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ

So reflect- O people of Makkah - how was my punishment to them? And how was my warning to others about their punishment?

So reflect- O people of Makkah - how was my punishment to them? And how was my warning to others about their punishment?

We sent a single blast against them, and they were reduced to husks of a decayed fence.

Indeed We sent upon them a single Scream – thereupon they became like the barrier builder’s residual dry trampled hay.

We loosed against them one Cry, and they were as the wattles of a pen-builder.

Behold, We let loose upon them one single blast [of Our punishment], and they became like the dried-up, crumbling twigs of a sheepfold.

Verily We We sent upon them one shout, and they became as the stubble of a fold-builder.

Verily, We sent against them a single Saihah (torment - awful cry, etc.), and they became like the dry stubble of a fold-builder.

We sent against them a single Scream, and they became like crushed hay.

Behold, We sent a single Blast against them, and they became like the trampled twigs of a sheep pen-builder.

Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir.

Lo! We sent upon them one Shout, and they became as the dry twigs (rejected by) the builder of a cattle-fold.

We sent against them a single Cry, and they became like the dry sticks of a corral builder.

Then We sent against them one Shout and they became like the trampled twigs of the (sheep) penbuilder.

Indeed, We sent upon them one blast from the sky, and they became like the dry twig fragments of an [animal] pen.

We sent upon them a single blast of sound and they were left like hay to be used by the cattle.

Surely We sent upon them a single cry, so they were like the dry fragments of trees which the maker of an enclosure collects.

Inn<u>a</u> arsaln<u>a</u> AAalayhim <u>s</u>ay<u>h</u>atan w<u>ah</u>idatan fak<u>a</u>noo kahasheemi almu<u>h</u>ta<i><u>th</u></i>ir<b>i</b>

Then We sent a single blast against them and they became like dry stubble which has been trampled upon.

For We sent against them a single Mighty Blast, and they became like the dry stubble used by one who pens cattle.

54

إِنَّآ أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَٰحِدَةً فَكَانُوا۟ كَهَشِيمِ ٱلْمُحْتَظِرِ

I sent on them a single blast which destroyed them and they became like dry trees that are used by a person who makes a fence for his sheep.

I sent on them a single blast which destroyed them and they became like dry trees that are used by a person who makes a fence for his sheep.

Easy have We made the Qur'an to understand: So is there any one who will be warned?

And We have indeed made the Qur’an easy to memorise, so is there one who would remember?

Now We have made the Koran easy for Remembrance. Is there any that will remember?

Hence, indeed, We made this Qur’an easy to bear in mind: who, then, is willing to take it to heart?

And assuredly We have made the Qur'an eary for admanirion: is there then any one who would be admonished.

And indeed, We have made the Quran easy to understand and remember, then is there any that will remember (or receive admonition)?

We made the Quran easy to understand. Is there anyone who would understand?

Surely We have made this Qur'an easy as a reminder. Is there, then, any who will take heed?

And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember

And in truth We have made the Qur'an easy to remember; but is there any that remembereth?

Certainly We have made the Quran simple for the sake of admonishment. So is there anyone who will be admonished?

We have made the Koran an easy Remembrance, is there any that will remember!

And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?

We made the Quran easy to understand, but is there anyone who would take heed?

And certainly We have made the Quran easy for remembrance, but is there anyone who will mind?

Walaqad yassarn<u>a</u> alqur<u>a</u>na li<b>l</b><u>thth</u>ikri fahal min muddakir<b>in</b>

Indeed, We have made the Quran easy to learn lessons from. Is there anyone who would receive admonition?

And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition?

54

وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ

I have made the Qur’ān easy to remember, so is there anyone to take heed of the lessons and admonishment that it contains?

I have made the Qur’ān easy to remember, so is there anyone to take heed of the lessons and admonishment that it contains?

The people of Lot rejected the warnings.

The people of Lut denied the Noble Messengers.

The people of Lot cried lies to the warnings.

LOT ’S PEOPLE [too] gave the lie to all [Our] warn­ings:

The people of Lut belied the warnings.

The people of Lout (Lot) belied the warnings.

The people of Lot rejected the warnings.

Lot's people also gave the lie to the warnings,

The people of Lut denied the warnings.

The folk of Lot rejected warnings.

And the people of Lot denied the warnings.

The nation of Lot belied Our warnings.

The people of Lot denied the warning.

The people of Lot rejected Our warning.

The people of Lut treated the warning. as a lie.

Ka<u>thth</u>abat qawmu loo<u>t</u>in bi<b>al</b>nnu<u>th</u>ur<b>i</b>

The people of Lot rejected Our warnings.

The people of Lut rejected (his) warning.

54

كَذَّبَتْ قَوْمُ لُوطٍۭ بِٱلنُّذُرِ

The people of Lot denied what their messenger, Lot (peace be upon him) warned them about.

The people of Lot denied what their messenger, Lot (peace be upon him) warned them about.

<h2 class="title">The Story of the People of the Prophet Lut</h2><p>Allah the Exalted states that the people of Lut defied and denied their Messenger and committed sodomy, the awful immoral sin that no people in the history of mankind had committed before. This is why Allah destroyed them with a type of torment that He never inflicted upon any nation before them. Allah the Exalted commanded Jibril, peace be upon him, to raise their cities to the sky and then turn them upside down over them, followed by stones made of marked Sijjil. So He said here:</p><div class="text_uthmani arabic">إِنَّآ أَرْسَلْنَا عَلَيْهِمْ حَـصِباً إِلاَّ آلَ لُوطٍ نَّجَّيْنَـهُم بِسَحَرٍ </div><p>(Verily, We sent against them Hasib (a violent storm of stones) except the family of Lut, them We saved in the last hour of the night.) They left the city in the last part of the night and were saved from the torment that struck their people, none of whom believed in Lut. And even Lut's wife suffered the same end as her people. Allah's Prophet Lut left Sodom with his daughters in safety, unharmed. Allah said,</p><div class="text_uthmani arabic">كَذَلِكَ نَجْزِى مَن شَكَرَوَلَقَدْ أَنذَرَهُمْ بَطْشَتَنَا</div><p>(Thus do We reward him who gives thanks. And he indeed had warned them of Our punishment,) meaning, before the torment struck his people, he warned them of Allah's torment and punishment. They did not heed the warning, nor listen to Lut, but instead doubted and disputed the warning.</p><div class="text_uthmani arabic">وَلَقَدْ رَاوَدُوهُ عَن ضَيْفِهِ</div><p>(And they indeed sought to shame his guests) that is the night the angels Jibril, Mika'il and Israfil came to him in the shape of handsome young men, as a test from Allah for Lut's people. Lut hosted his guests, while his wife, the evil old one, sent a message to her people informing them of Lut's guests. They came to him in haste from every direction, and Lut had to close the door in their faces. They came during the night and tried to break the door; Lut tried to fend them off, while shielding his guests from them, saying,</p><div class="text_uthmani arabic">هَـؤُلآءِ بَنَاتِى إِن كُنْتُمْ فَـعِلِينَ</div><p>(These are my daughters, if you must act (so).) (15:71), in reference to their women,</p><div class="text_uthmani arabic">قَالُواْ لَقَدْ عَلِمْتَ مَا لَنَا فِى بَنَاتِكَ مِنْ حَقٍّ</div><p>(They said: "Surely, you know that we have neither any desire nor need of your daughters!")(11:79), meaning, `we do not have any desire for women,'</p><div class="text_uthmani arabic">وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ</div><p>(and indeed you know well what we want!)(11:79) When the situation became serious and they insisted on coming in, Jibril went out to them and struck their eyes with the tip of his wing, causing them to lose their sight. They went back feeling for the walls to guide them, threatening Lut with what would befall him in the morning. Allah the Exalted said,</p><div class="text_uthmani arabic">وَلَقَدْ صَبَّحَهُم بُكْرَةً عَذَابٌ مُّسْتَقِرٌّ </div><p>(And verily, an abiding torment seized them early in the morning.) meaning, a torment that they had no way of escaping or avoiding,</p><div class="text_uthmani arabic">فَذُوقُواْ عَذَابِى وَنُذُرِ وَلَقَدْ يَسَّرْنَا الْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ </div><p>(Then taste you My torment and My warnings. And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember)</p>

The Story of the People of the Prophet LutAllah the Exalted states that the people of Lut defied and denied their Messenger and committed sodomy, the awful immoral sin that no people in the history of mankind had committed before. This is why Allah destroyed them with a type of torment that He never inflicted upon any nation before them. Allah the Exalted commanded Jibril, peace be upon him, to raise their cities to the sky and then turn them upside down over them, followed by stones made of marked Sijjil. So He said here:إِنَّآ أَرْسَلْنَا عَلَيْهِمْ حَـصِباً إِلاَّ آلَ لُوطٍ نَّجَّيْنَـهُم بِسَحَرٍ (Verily, We sent against them Hasib (a violent storm of stones) except the family of Lut, them We saved in the last hour of the night.) They left the city in the last part of the night and were saved from the torment that struck their people, none of whom believed in Lut. And even Lut's wife suffered the same end as her people. Allah's Prophet Lut left Sodom with his daughters in safety, unharmed. Allah said,كَذَلِكَ نَجْزِى مَن شَكَرَوَلَقَدْ أَنذَرَهُمْ بَطْشَتَنَا(Thus do We reward him who gives thanks. And he indeed had warned them of Our punishment,) meaning, before the torment struck his people, he warned them of Allah's torment and punishment. They did not heed the warning, nor listen to Lut, but instead doubted and disputed the warning.وَلَقَدْ رَاوَدُوهُ عَن ضَيْفِهِ(And they indeed sought to shame his guests) that is the night the angels Jibril, Mika'il and Israfil came to him in the shape of handsome young men, as a test from Allah for Lut's people. Lut hosted his guests, while his wife, the evil old one, sent a message to her people informing them of Lut's guests. They came to him in haste from every direction, and Lut had to close the door in their faces. They came during the night and tried to break the door; Lut tried to fend them off, while shielding his guests from them, saying,هَـؤُلآءِ بَنَاتِى إِن كُنْتُمْ فَـعِلِينَ(These are my daughters, if you must act (so).) (15:71), in reference to their women,قَالُواْ لَقَدْ عَلِمْتَ مَا لَنَا فِى بَنَاتِكَ مِنْ حَقٍّ(They said: "Surely, you know that we have neither any desire nor need of your daughters!")(11:79), meaning, `we do not have any desire for women,'وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ(and indeed you know well what we want!)(11:79) When the situation became serious and they insisted on coming in, Jibril went out to them and struck their eyes with the tip of his wing, causing them to lose their sight. They went back feeling for the walls to guide them, threatening Lut with what would befall him in the morning. Allah the Exalted said,وَلَقَدْ صَبَّحَهُم بُكْرَةً عَذَابٌ مُّسْتَقِرٌّ (And verily, an abiding torment seized them early in the morning.) meaning, a torment that they had no way of escaping or avoiding,فَذُوقُواْ عَذَابِى وَنُذُرِ وَلَقَدْ يَسَّرْنَا الْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ (Then taste you My torment and My warnings. And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember)

We sent a stone-hurtling storm against them, except the family of Lot whom We saved in the early hours of the morning

Indeed We sent a shower of stones upon them, except the family of Lut; We rescued them before dawn.

We loosed against them a squall of pebbles except the folk of Lot; We delivered them at the dawn --

[and so,] behold, We let loose upon them a deadly tempest; and only Lot ’s kinsfolk did We save at the break of dawn,

Verily We! We sent upon them a gravel-storm save the household of Lut; them We delivered at early dawn.

Verily, We sent against them a violent storm of stones (which destroyed them all), except the family of Lout (Lot), whom We saved in last hour of the night,

We unleashed upon them a shower of stones, except for the family of Lot; We rescued them at dawn.

and behold, We let loose upon them a tempest which rained stones upon them, except upon Lot's household whom We rescued in the last hours of the night

Verily, We sent against them Hasib (a violent storm of stones), except the family of Lut, them We saved in the last hour of the night,

Lo! We sent a storm of stones upon them (all) save the family of Lot, whom We rescued in the last watch of the night,

We unleashed upon them a rain of stones, excepting the family of Lot, whom We delivered at dawn

We let loose on all of them a squall of claystones, except for the house of Lot whom We saved at dawn

Indeed, We sent upon them a storm of stones, except the family of Lot - We saved them before dawn

We sent down upon them a violent sandstorm (which destroyed them all) except for the family of Lot, whom We saved in the early morning by Our favor.

Surely We sent upon them a stonestorm, except Lut's followers; We saved them a little before daybreak,

Inn<u>a</u> arsaln<u>a</u> AAalayhim <u>has</u>iban ill<u>a</u> <u>a</u>la loo<u>t</u>in najjayn<u>a</u>hum bisa<u>h</u>ar<b>in</b>

We sent a sandstorm against them which destroyed them all, except the family of Lot, whom We saved at the break of dawn,

We sent against them a violent Tornado with showers of stones, (which destroyed them), except Lut's household: them We delivered by early Dawn,-

54

إِنَّآ أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّآ ءَالَ لُوطٍ نَّجَّيْنَٰهُم بِسَحَرٍ

I sent on them a wind that threw stones on them except the family of Lot (peace be upon him). The punishment did not afflict them, as I had rescued them from it as he had travelled away with them before the punishment came down in the last part of the night.

I sent on them a wind that threw stones on them except the family of Lot (peace be upon him). The punishment did not afflict them, as I had rescued them from it as he had travelled away with them before the punishment came down in the last part of the night.

As a favour from Us. That is how We reward the grateful.

As a reward from Us; this is how We reward one who gives thanks.

a blessing from Us; even so We recompense him who is thankful.

as a blessing from Us: thus do We reward all who are grateful.

As a favour from us. Thus We recompense him who giveth thanks.

As a Favour from Us, thus do We reward him who gives thanks (by obeying Us).

A blessing from Us. Thus We reward the thankful.

as a favour from Us. Thus do We reward those who give thanks.

As a favor from Us. Thus do We reward him who gives thanks.

As grace from Us. Thus We reward him who giveth thanks.

as a blessing from Us. Thus do We reward those who give thanks.

through Our Mercy. So it is that We recompense the thankful.

As favor from us. Thus do We reward he who is grateful.

Thus do We recompense the grateful ones.

A favor from Us; thus do We reward him who gives thanks.

NiAAmatan min AAindin<u>a</u> ka<u>tha</u>lika najzee man shakar<b>a</b>

as a blessing from Us: this is how We reward the thankful.

As a Grace from Us: thus do We reward those who give thanks.

54

نِّعْمَةً مِّنْ عِندِنَا كَذَٰلِكَ نَجْزِى مَن شَكَرَ

I rescued them from the punishment as My favour upon them. I give a recompense similar to the one I gave to Lot to those who are thankful to Allah for His favours.

I rescued them from the punishment as My favour upon them. I give a recompense similar to the one I gave to Lot to those who are thankful to Allah for His favours.

He had warned them of Our might, but they passed over the warnings.

And indeed he had warned them of Our seizure – in response they doubted the warnings.

He had warned them of Our assault, but they disputed the warnings.

For he had truly warned them of Our punishing might; but they stubbornly cast doubt on these warn­ings,

And assuredly he had warned them of Our grasp, but: they doubted the warnings.

And he [Lout (Lot)] indeed had warned them of Our Grasp, but they did doubt the warnings!

He had warned them of Our onslaught, but they dismissed the warnings.

Surely Lot warned his people that We shall seize them (with Our chastisement), but they doubted the warnings.

And he indeed had warned them of Our punishment, but they doubted the warnings!

And he indeed had warned them of Our blow, but they did doubt the warnings.

He had already warned them of Our punishment, but they disputed the warnings.

He had warned them of Our assault but they disputed the warnings.

And he had already warned them of Our assault, but they disputed the warning.

Lot warned them against Our torment, but they persistently disputed it.

And certainly he warned them of Our violent seizure, but they obstinately disputed the warning.

Walaqad an<u>th</u>arahum ba<u>t</u>shatan<u>a</u> fatam<u>a</u>raw bi<b>al</b>nnu<u>th</u>ur<b>i</b>

Lot warned them of Our punishment, but they disputed the warnings --

And (Lut) did warn them of Our Punishment, but they disputed about the Warning.

54

وَلَقَدْ أَنذَرَهُم بَطْشَتَنَا فَتَمَارَوْا۟ بِٱلنُّذُرِ

Lot warned them of My punishment but they disputed with one another about his warning and they rejected it.

Lot warned them of My punishment but they disputed with one another about his warning and they rejected it.

They lusted after his guests, so We put out their eyes (and said): "Taste My punishment and My commination."

And they tried to persuade him regarding his guests – We therefore blinded their eyes, “So taste My punishment, and My warnings.”

Even his guests they had solicited of him; so We obliterated their eyes, saying, 'Taste now My chastisement and My warnings!'

and even demanded that he give up his guests [to them]: whereupon We deprived them of their sight [and thus told them, as it were]: “Taste, then, the suffering which I inflict when My warnings are disregarded!”

And assuredly they solicited him for his guests: then We wiped out their eyes: taste then My torment and My warnings.

And they indeed sought to shame his guest (by asking to commit sodomy with them). So We blinded their eyes, "Then taste you My Torment and My Warnings."

They even lusted for his guest, so We obliterated their eyes. “So taste My punishment and My warnings.”

Then they even solicited his guests from him, whereupon We blotted out their eyes, (telling them): “Now have a taste of My chastisement and My warnings.”

And they indeed sought to shame his guests. So, We blinded their eyes (saying), "Then taste you My torment and My warnings."

They even asked of him his guests for an ill purpose. Then We blinded their eyes (and said): Taste now My punishment after My warnings!

They even solicited of him his guests, whereat We blotted out their eyes, [saying,] ‘Taste My punishment and My warnings!’

They even solicited of him his guests, but We obliterated their eyes: 'Now, taste My punishment and My warnings'

And they had demanded from him his guests, but We obliterated their eyes, [saying], "Taste My punishment and warning."

They demanded that he turn over his guests to them.

And certainly they endeavored to turn him from his guests, but We blinded their eyes; so taste My chastisement and My warning.

Walaqad r<u>a</u>wadoohu AAan <u>d</u>ayfihi fa<u>t</u>amasn<u>a</u> aAAyunahum fa<u>th</u>ooqoo AAa<u>tha</u>bee wanu<u>th</u>ur<b>i</b>

they even wanted to seduce his guests -- but We blinded them, and said, "Taste My punishment now that you have scorned My warnings!" --

And they even sought to snatch away his guests from him, but We blinded their eyes. (They heard:) "Now taste ye My Wrath and My Warning."

54

وَلَقَدْ رَٰوَدُوهُ عَن ضَيْفِهِۦ فَطَمَسْنَآ أَعْيُنَهُمْ فَذُوقُوا۟ عَذَابِى وَنُذُرِ

Lot’s people tried to tempt him to give them access to the angels who were his guests with the intention of doing an indecent act. I obliterated their eyes so they did not see them and I said to them: Taste my punishment and the result of My warning to you.

Lot’s people tried to tempt him to give them access to the angels who were his guests with the intention of doing an indecent act. I obliterated their eyes so they did not see them and I said to them: Taste my punishment and the result of My warning to you.