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Saying: "Alas the woe, we were iniquitous.

They said, “Woe to us – we were indeed rebellious.”

They said, 'Woe, alas for us! Truly, we were insolent.

[In the end] they said: "Oh, woe unto us! Verily, we did behave outrageously!

They said: woe Unto us! verily we! we have been arrogant.

They said: "Woe to us! Verily, we were Taghun (transgressors and disobedient, etc.)

They said, “Woe to us—we were indeed domineering.

They said: “Woe to us! We had indeed transgressed.

They said: "Woe to us! Verily, we were Taghin."

They said: Alas for us! In truth we were outrageous.

They said, ‘Woe to us! Indeed, we have been rebellious.

They said 'Woe to us, truly we were insolent'

They said, "O woe to us; indeed we were transgressors.

They said, "Woe to us. We have been arrogant.

Said they: O woe to us! surely we were inordinate:

Q<u>a</u>loo y<u>a</u> waylan<u>a</u> inn<u>a</u> kunn<u>a</u> <u>ta</u>gheen<b>a</b>

They said, "Alas for us, our behaviour was beyond the pale.

They said: "Alas for us! We have indeed transgressed!

68

قَالُوا۟ يَٰوَيْلَنَآ إِنَّا كُنَّا طَٰغِينَ

They said, regretfully, “How much we have lost! Indeed, we transgressed the limits by depriving the poor of their rights.”

They said, regretfully, “How much we have lost! Indeed, we transgressed the limits by depriving the poor of their rights.”

<p>قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ ( [ and at last ] they said, "Woe to us! In fact, we [ all ] were outrageous....68:31). At the beginning, they accused one another of the sin. Then when they considered the matter carefully, they admitted that they were all on the wrong. As a result, they lamented and admitted their guilt that amounted to repentance. On the basis of this repentance they hoped that Allah will give them in exchange a garden better than the one destroyed.</p><p>Imam Baghawi reports from Sayyidna ` Abdullah Ibn Masud ؓ that, according to his information, when these brothers repented truly, Allah blessed them with a better vineyard that bore such large bunches of grapes that a single bunch could be loaded on a mule. [ Mazhari ].</p>

قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ ( [ and at last ] they said, "Woe to us! In fact, we [ all ] were outrageous....68:31). At the beginning, they accused one another of the sin. Then when they considered the matter carefully, they admitted that they were all on the wrong. As a result, they lamented and admitted their guilt that amounted to repentance. On the basis of this repentance they hoped that Allah will give them in exchange a garden better than the one destroyed.Imam Baghawi reports from Sayyidna ` Abdullah Ibn Masud ؓ that, according to his information, when these brothers repented truly, Allah blessed them with a better vineyard that bore such large bunches of grapes that a single bunch could be loaded on a mule. [ Mazhari ].

Maybe our Lord will give us better than this. We turn to our Lord in supplication."

“Hopefully, our Lord will give us a better replacement than this – we now incline towards our Lord.”

It may be that our Lord will give us in exchange a better than it; to our Lord we humbly turn.'

[But] it may be that our Sustainer will grant us something better instead: for, verily, unto our Sustainer do we turn with hope!"

Belike our Lord may exchange for us better garden than this; verily we are Unto our Lord beseechers.

We hope that our Lord will give us in exchange a better (garden) than this. Truly, we turn to our Lord (wishing for good that He may forgive our sins, and reward us in the Hereafter)."

Perhaps our Lord will give us a better substitute for it. We are turning to our Lord.”

Maybe our Lord will give us a better orchard in its place; to our Lord do we penitently turn.”

"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord."

It may be that our Lord will give us better than this in place thereof. Lo! we beseech our Lord.

Maybe our Lord will give us a better one in its place. Indeed we earnestly beseech our Lord.’

It may be that our Lord will give us better than it in exchange. To our Lord we humbly turn'

Perhaps our Lord will substitute for us [one] better than it. Indeed, we are toward our Lord desirous."

Perhaps our Lord will replace it with a better garden. We turn in repentance to our Lord".

Maybe, our Lord will give us instead one better than it; surely to our Lord do we make our humble petition.

AAas<u>a</u> rabbun<u>a</u> an yubdilan<u>a</u> khayran minh<u>a</u> inn<u>a</u> il<u>a</u> rabbin<u>a</u> r<u>a</u>ghiboon<b>a</b>

May be our Lord will give us a better orchard in its stead; we turn to Him."

"It may be that our Lord will give us in exchange a better (garden) than this: for we do turn to Him (in repentance)!"

68

عَسَىٰ رَبُّنَآ أَن يُبْدِلَنَا خَيْرًا مِّنْهَآ إِنَّآ إِلَىٰ رَبِّنَا رَٰغِبُونَ

“It is hoped from our Lord that He gives us better than our garden in return. Indeed, we are desirous towards Him; we hope for forgiveness from Him and seek goodness from Him.”

“It is hoped from our Lord that He gives us better than our garden in return. Indeed, we are desirous towards Him; we hope for forgiveness from Him and seek goodness from Him.”

Such is Our chastisement; and the punishment of the Hereafter will be greater, if only they knew!

Such is the punishment; and indeed the punishment of the Hereafter is the greatest, if only they knew!

Such is the chastisement; and the chastisement of the world to come, is assuredly greater, did they but know.

SUCH is the suffering [with which We try some people in this world]; but greater by far will be the suffering [which sinners shall have to bear] in the life to come - if they but knew it!

Such is the torment. And the torment of the Hereafter is far greater; if they but knew.

Such is the punishment (in this life), but truly, the punishment of the Hereafter is greater, if they but knew.

Such is the punishment; but the punishment of the Hereafter is greater, if they only knew.

Such is the chastisement; and the chastisement of the Hereafter is assuredly even greater, if only they knew.

Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew.

Such was the punishment. And verily the punishment of the Hereafter is greater if they did but know.

Such was their punishment; and the punishment of the Hereafter is surely greater, had they known.

Such was their punishment. But the punishment of the Everlasting Life is much greater, if they but knew.

Such is the punishment [of this world]. And the punishment of the Hereafter is greater, if they only knew.

Such is the torment if only they knew that the torment in the life hereafter will certainly be greater.

Such is the chastisement, and certainly the chastisement of the hereafter is greater, did they but know!

Ka<u>tha</u>lika alAAa<u>tha</u>bu walaAAa<u>tha</u>bu al<u>a</u>khirati akbaru law k<u>a</u>noo yaAAlamoon<b>a</b>

Such was their punishment, [in this life]. But the punishment of the life to come is much more severe, if only they knew it!

Such is the Punishment (in this life); but greater is the Punishment in the Hereafter,- if only they knew!

68

كَذَٰلِكَ ٱلْعَذَابُ وَلَعَذَابُ ٱلْءَاخِرَةِ أَكْبَرُ لَوْ كَانُوا۟ يَعْلَمُونَ

I punish those who disobey Me just like I punished these people with the punishment of depravation. And indeed, the punishment of the afterlife is greater, if only they were to know its severity and permanence.

I punish those who disobey Me just like I punished these people with the punishment of depravation. And indeed, the punishment of the afterlife is greater, if only they were to know its severity and permanence.

<p>كَذَٰلِكَ الْعَذَابُ (In this way the punishment comes. And, of course, the punishment of the Hereafter is even greater, if they but realize!....68:33). After a brief reference to the famine faced by the Makkans and a detailed account of the People of the Garden whose garden was burnt as a punishment, the present verse sets down a general rule. When a Divine punishment visits, it visits in this way, and this kind of punishment in the mortal world does not serve as an expiation for the punishment in the Hereafter. The punishment of the Hereafter is greater and more severe.</p><p>The following verses give a description of the reward of the righteous, followed by refutation of another false claim of the pagans of Makkah. They denied that Resurrection will ever occur. They thought the story of Resurrection and accountability is fiction. Even if that does happen, they thought, they will get the same type of blessings and wealth as they have in this world. Several verses respond to their false belief. In verse [ 35] Allah poses the rhetorical question to the disbelievers: 'Shall We make the obedient like the sinners? [ 35] This is a strange sort of assertion for which they have no authority, nor proof nor any celestial book. Nor is there any promise from Allah that they will get the same type of blessings.</p><p>A Rational Proof of Resurrection</p><p>These verses give a solid proof to the necessity of the Day of Judgment, because accountability, rewarding the righteous and punishing the evil are all rationally necessary. It is witnessed by every person in this mortal world, and no one can deny, that the wicked, the evil, the unjust, the thieves and the bandits generally lead a comfortable and enjoyable life in the mortal world. A thief or a bandit sometimes in one night gains so much of wealth that a righteous person might not gain as much in his entire life. The former has no fear of Allah or the Hereafter, nor does he have any sense of shame. He fulfills his selfish desires as he likes - by hook or by crook. The latter fears Allah, and if he does not have that, his sense of shame among his brotherhood overwhelms him. In short, in the mortal world the wicked and the evil ones seem to be successful, and the good people seem to be unsuccessful. If there does not arise an occasion where fair play and justice is established - where the good people would be rewarded and the evil ones would be punished? It would be meaningless to refer to evil as evil. There would be no reason to stop a person from fulfilling his selfish desires and doing the evil acts. On the other hand, justice will have no meaning or significance. How will the believers in God's existence respond to the following question: Where is God's justice?</p><p>One may argue that a criminal is apprehended, he is exposed to disgrace and is punished. This distinguishes the innocent persons from the evil ones right here in this world. Laws and statutes of a government’ s establish standards of justice and fair play. But this is incorrect, because it is not possible for a government to keep an eye on every one, everywhere and in all circumstances. Wherever it does happen, it is not an easy task to gather the necessary judicial evidence, so that the guilty person may be convicted and punished. And even if the judicial evidence could be gathered, there are several escape doors through which the guilty person could get away, such as force, bribery, intercession and pressure. If we review the punishment history of the present-day governments and courts, it would appear that nowadays only those people are punished who are fools, brainless and helpless or without support. They are not cunning enough to find a loophole in the legal system, or an escape route, nor do they have enough money to pay for bribery, nor do they have an influential person to back them or intercede on their behalf or they cannot use these things because of their foolishness. The rest of the criminals are moving freely.</p>

كَذَٰلِكَ الْعَذَابُ (In this way the punishment comes. And, of course, the punishment of the Hereafter is even greater, if they but realize!....68:33). After a brief reference to the famine faced by the Makkans and a detailed account of the People of the Garden whose garden was burnt as a punishment, the present verse sets down a general rule. When a Divine punishment visits, it visits in this way, and this kind of punishment in the mortal world does not serve as an expiation for the punishment in the Hereafter. The punishment of the Hereafter is greater and more severe.The following verses give a description of the reward of the righteous, followed by refutation of another false claim of the pagans of Makkah. They denied that Resurrection will ever occur. They thought the story of Resurrection and accountability is fiction. Even if that does happen, they thought, they will get the same type of blessings and wealth as they have in this world. Several verses respond to their false belief. In verse [ 35] Allah poses the rhetorical question to the disbelievers: 'Shall We make the obedient like the sinners? [ 35] This is a strange sort of assertion for which they have no authority, nor proof nor any celestial book. Nor is there any promise from Allah that they will get the same type of blessings.A Rational Proof of ResurrectionThese verses give a solid proof to the necessity of the Day of Judgment, because accountability, rewarding the righteous and punishing the evil are all rationally necessary. It is witnessed by every person in this mortal world, and no one can deny, that the wicked, the evil, the unjust, the thieves and the bandits generally lead a comfortable and enjoyable life in the mortal world. A thief or a bandit sometimes in one night gains so much of wealth that a righteous person might not gain as much in his entire life. The former has no fear of Allah or the Hereafter, nor does he have any sense of shame. He fulfills his selfish desires as he likes - by hook or by crook. The latter fears Allah, and if he does not have that, his sense of shame among his brotherhood overwhelms him. In short, in the mortal world the wicked and the evil ones seem to be successful, and the good people seem to be unsuccessful. If there does not arise an occasion where fair play and justice is established - where the good people would be rewarded and the evil ones would be punished? It would be meaningless to refer to evil as evil. There would be no reason to stop a person from fulfilling his selfish desires and doing the evil acts. On the other hand, justice will have no meaning or significance. How will the believers in God's existence respond to the following question: Where is God's justice?One may argue that a criminal is apprehended, he is exposed to disgrace and is punished. This distinguishes the innocent persons from the evil ones right here in this world. Laws and statutes of a government’ s establish standards of justice and fair play. But this is incorrect, because it is not possible for a government to keep an eye on every one, everywhere and in all circumstances. Wherever it does happen, it is not an easy task to gather the necessary judicial evidence, so that the guilty person may be convicted and punished. And even if the judicial evidence could be gathered, there are several escape doors through which the guilty person could get away, such as force, bribery, intercession and pressure. If we review the punishment history of the present-day governments and courts, it would appear that nowadays only those people are punished who are fools, brainless and helpless or without support. They are not cunning enough to find a loophole in the legal system, or an escape route, nor do they have enough money to pay for bribery, nor do they have an influential person to back them or intercede on their behalf or they cannot use these things because of their foolishness. The rest of the criminals are moving freely.

For those who fear God there are pleasure gardens with their Lord.

Indeed for the pious, with their Lord, are Gardens of Serenity.

Surely for the godfearing shall be Gardens of Bliss with their Lord.

For, behold, it is the God-conscious [alone] whom gardens of bliss await with their Sustainer:

Verily for the God-fearing, are with their Lord Gardens of Delight.

Verily, for the Muttaqun (pious and righteous persons - see V. 2:2) are Gardens of delight (Paradise) with their Lord.

For the righteous are Gardens of Delight with their Lord.

Surely the God-fearing shall have Gardens of bliss with their Lord.

Verily, for those who have Taqwa are Gardens of Delight with their Lord.

Lo! for those who keep from evil are gardens of bliss with their Lord.

Indeed for the Godwary there will be gardens of bliss near their Lord.

Surely, the cautious shall have Gardens of Bliss with their Lord.

Indeed, for the righteous with their Lord are the Gardens of Pleasure.

The pious ones will receive a beautiful Paradise from their Lord.

Surely those who guard (against evil) shall have with their Lord gardens of bliss.

Inna lilmuttaqeena AAinda rabbihim jann<u>a</u>ti a<b>l</b>nnaAAeem<b>i</b>

Those who are mindful of their Lord will be rewarded with gardens of bliss.

Verily, for the Righteous, are Gardens of Delight, in the Presence of their Lord.

68

إِنَّ لِلْمُتَّقِينَ عِندَ رَبِّهِمْ جَنَّٰتِ ٱلنَّعِيمِ

Indeed, those who are mindful of Allah by fulfilling His commands and refraining from the things He has not allowed, will have gardens of pleasure by their Lord, wherein they will live in permanent luxury.

Indeed, those who are mindful of Allah by fulfilling His commands and refraining from the things He has not allowed, will have gardens of pleasure by their Lord, wherein they will live in permanent luxury.

Should We treat those who submit and obey in the same way as those who are culpable?

Shall We equate the Muslims to the guilty?

What, shall we make those who have surrendered like to the sinners?

or should We, perchance, treat those who surrender themselves unto Us as [We would treat] those who remain lost in sin?

Shall We then make the Muslims like the culprits?

Shall We then treat the (submitting) Muslims like the Mujrimun (criminals, polytheists and disbelievers, etc.)?

Shall We treat the Muslims like the villains?

What! Shall We treat those who have submitted (to Our command) like those who have acted as criminals?

Shall We then treat the Muslims like the criminals

Shall We then treat those who have surrendered as We treat the guilty?

Shall We treat those who submit [to Us] as [We treat] the guilty?

What, shall We make those who are submissive like the wrongdoers?

Then will We treat the Muslims like the criminals?

Shall We treat the Muslims like criminals?

What! shall We then make (that is, treat) those who submit as the guilty?

AfanajAAalu almuslimeena ka<b>a</b>lmujrimeen<b>a</b>

Should We treat the true believers and the wrongdoers alike?

Shall We then treat the People of Faith like the People of Sin?

68

أَفَنَجْعَلُ ٱلْمُسْلِمِينَ كَٱلْمُجْرِمِينَ

Should I make the Muslims the same as the disbelievers in terms of requital, as the idolaters of Makkah claim?

Should I make the Muslims the same as the disbelievers in terms of requital, as the idolaters of Makkah claim?

<p>This verse: أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِ‌مِينَ (Otherwise, shall We make the obedient like the sinners?... 68:35). Clarifies that it is rationally necessary that there should come a time when people will have to give account of their deeds, a place where the guilty ones will find no escape routes, an ideal world where there will be absolute justice and fair play, where good and evil will be clearly distinguished. If this is not the state of affairs in the Hereafter, then no evil should be evil, and no sin should be sin in this mortal world. Divine justice would thus be rendered meaningless.</p><p>Since it is established that Resurrection is a reality and inevitable, the reward of good deeds is a reality and the punishment of evil deeds is a reality, the verses that follow describe the horrors of the Day of Judgment and the punishment of the evil ones, including the description of the exposure of the Shin [ kashf-us-saq ] in Verse 42 (the explanation of which may be seen in the foot-note given in the translation of that verse.)</p>

This verse: أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِ‌مِينَ (Otherwise, shall We make the obedient like the sinners?... 68:35). Clarifies that it is rationally necessary that there should come a time when people will have to give account of their deeds, a place where the guilty ones will find no escape routes, an ideal world where there will be absolute justice and fair play, where good and evil will be clearly distinguished. If this is not the state of affairs in the Hereafter, then no evil should be evil, and no sin should be sin in this mortal world. Divine justice would thus be rendered meaningless.Since it is established that Resurrection is a reality and inevitable, the reward of good deeds is a reality and the punishment of evil deeds is a reality, the verses that follow describe the horrors of the Day of Judgment and the punishment of the evil ones, including the description of the exposure of the Shin [ kashf-us-saq ] in Verse 42 (the explanation of which may be seen in the foot-note given in the translation of that verse.)

What has come upon you that you judge in such a wise?

What is the matter with you? What sort of a judgement you impose!

What ails you then, how you judge?

What is amiss with you? On what do you base your judgment [of right and wrong]?

What aileth you? How ill ye judge!

What is the matter with you? How judge you?

What is the matter with you? How do you judge?

What is the matter with you? How ill do you judge!

What is the matter with you How judge you

What aileth you? How foolishly ye judge!

What is the matter with you? How do you judge!

What is the matter with you then, how do you judge?

What is [the matter] with you? How do you judge?

What is the matter with you? How could you judge this to be so?

What has happened to you? How do you judge?

M<u>a</u> lakum kayfa ta<u>h</u>kumoon<b>a</b>

What ails you? How ill you judge!

What is the matter with you? How judge ye?

68

مَا لَكُمْ كَيْفَ تَحْكُمُونَ

O idolaters! What is wrong with you; how can you come to this oppressive, warped conclusion?

O idolaters! What is wrong with you; how can you come to this oppressive, warped conclusion?

Or have you a Book in which you read

Is there a Book for you, from which you read?

Or have you a Book wherein you study?

Or have you, perchance, a [special] divine writ which you study,

Is there with you a Book wherein ye study:

Or have you a Book through which you learn.

Or do you have a scripture in which you study.

Or do you have a Book wherein you read

Or have you a Book wherein you learn,

Or have ye a scripture wherein ye learn

Do you possess a scripture in which you read

Or, have you a Book from which you study

Or do you have a scripture in which you learn

Do you have a book from which you study

Or have you a book wherein you read,

Am lakum kit<u>a</u>bun feehi tadrusoon<b>a</b>

Have you a Scripture that tells you

Or have ye a book through which ye learn-

68

أَمْ لَكُمْ كِتَٰبٌ فِيهِ تَدْرُسُونَ

Do you have a book in which you read that there should be equality between the obedient and disobedient?

Do you have a book in which you read that there should be equality between the obedient and disobedient?

That you can surely have whatever you choose?

- That for you in it is whatever you like?

Surely therein you shall have whatever you choose!

and in which you find all that you may wish to find?

That therein is yours that which. ye may choose?

That you shall have all that you choose?

Wherein there is whatever you choose?

that (in the Hereafter) you shall have all that you choose for yourselves?

That you shall therein have all that you choose

That ye shall indeed have all that ye choose?

that you shall have in it whatever you choose?

surely in it you shall have whatever you choose!

That indeed for you is whatever you choose?

that tells you to do whatever you want?

That you have surely therein what you choose?

Inna lakum feehi lam<u>a</u> takhayyaroon<b>a</b>

that you will be granted whatever you choose?

That ye shall have, through it whatever ye choose?

68

إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ

Indeed, in that book you would then have whatever you choose in the afterlife.

Indeed, in that book you would then have whatever you choose in the afterlife.

Or have you taken a binding promise from Us which would hold till the Day of Judgement, that you will get whatever you demand?

Or is it that you have a covenant from Us, right up to the Day of Judgement, that you will get all what you claim?

Or have you oaths from Us, reaching to the Day of Resurrection? Surely you shall have whatever you judge!

Or have you received a solemn promise, binding on Us till Resurrection Day, that yours will assuredly be whatever you judge [to be your rightful due]?

Or have ye oaths from us reaching to the Day of Resurrection, that you shall be that which ye judge?

Or you have oaths from Us, reaching to the Day of Resurrection that yours will be what you judge.

Or do you have oaths from Us, binding until the Day of Resurrection, that you will have whatever you demand?

Or have We sworn a covenant with you which We are bound to keep till the Day of Resurrection, (a covenant requiring that whatever you ordain for yourselves shall be yours)?

Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge

Or have ye a covenant on oath from Us that reacheth to the Day of Judgment, that yours shall be all that ye ordain?

Do you have a pledge binding on Us until the Day of Resurrection, that you shall indeed have whatever you decide?

Or, have you an oath from Us that stretches to the Day of Resurrection (if so) you shall surely have what you judge!

Or do you have oaths [binding] upon Us, extending until the Day of Resurrection, that indeed for you is whatever you judge?

Do you have a covenant with Us which allows you to do whatever you want until the Day of Judgment?

Or have you received from Us an agreement confirmed by an oath extending to the day of resurrection that you shall surely have what you demand?

Am lakum aym<u>a</u>nun AAalayn<u>a</u> b<u>a</u>lighatun il<u>a</u> yawmi alqiy<u>a</u>mati inna lakum lam<u>a</u> ta<u>h</u>kumoon<b>a</b>

Or do you have Our solemn oaths, binding upon Us till the Day of Resurrection, that you shall have whatever you yourselves decide?

Or have ye Covenants with Us to oath, reaching to the Day of Judgment, (providing) that ye shall have whatever ye shall demand?

68

أَمْ لَكُمْ أَيْمَٰنٌ عَلَيْنَا بَٰلِغَةٌ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ

Or, do you have covenants with Me weighted with oaths, that you will get whatever you decide for yourselves?

Or, do you have covenants with Me weighted with oaths, that you will get whatever you decide for yourselves?

Ask them: "Which of you is able to vouch for this?"

Ask them, who among them is a guarantor for it?

Ask them, which of them will guarantee that!

Ask them which of them is able to vouch for this!

Ask then, which of them will stand thereof a surety?

Ask them, which of them will stand surety for that!

Ask them, which of them will guarantee that.

Ask them: “Which of them can guarantee that?

Ask them, which of them will stand as surety for that!

Ask them (O Muhammad) which of them will vouch for that!

Ask them, which of them will aver [any of] that!

Ask them, which of them will guarantee that!

Ask them which of them, for that [claim], is responsible.

(Muhammad), ask which of them can guarantee that on the Day of Judgment.

Ask them which of them will vouch for that,

Salhum ayyuhum bi<u>tha</u>lika zaAAeem<b>un</b>

Ask them, which of them will vouch for that!

Ask thou of them, which of them will stand surety for that!

68

سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ

O Messenger! Ask those making these statement: “Who is their guarantor for this?”

O Messenger! Ask those making these statement: “Who is their guarantor for this?”

Or have they any partners? Let them bring their partners then, if what they say is true.

Or is it that they have partners in worship? So they should bring their appointed partners, if they are truthful.

Or do they have associates? Then let them bring their associates, if they speak truly.

Or have they, perchance, any sages to support their views? Well, then, if they are sincere in this their claim, let them produce those supporters of theirs

Have they associate gods? Then let them produce their associate gods if they say sooth!

Or have they "partners"? Then let them bring their "partners" if they are truthful!

Or do they have partners? Then let them produce their partners, if they are truthful.

Or has something been guaranteed by any of those whom they associate with Allah in His Divinity?” If so, let them bring forth their associates, if they are truthful.

Or have they "partners" Then let them bring their "partners" if they are truthful!

Or have they other gods? Then let them bring their other gods if they are truthful

Do they have any ‘partners’ [that they claim for Allah]? Then let them produce their partners, if they are truthful.

Or, do they have associates? Then let them bring their associates, if what they say is true!

Or do they have partners? Then let them bring their partners, if they should be truthful.

they will receive the same thing that the Muslims will? Do they have any witness to such an agreement? Let them bring out such witness, if they are truthful.

Or have they associates if they are truthful.

Am lahum shurak<u>a</u>o falyatoo bishurak<u>a</u>ihim in k<u>a</u>noo <u>sa</u>diqeen<b>a</b>

Or have they other partners [besides God]? Let them bring forth their other partners, if what they say be true.

Or have they some "Partners" (in Allahhead)? Then let them produce their "partners", if they are truthful!

68

أَمْ لَهُمْ شُرَكَآءُ فَلْيَأْتُوا۟ بِشُرَكَآئِهِمْ إِن كَانُوا۟ صَٰدِقِينَ

Or do they have associates other than Allah who make them equal in requital with the believers? If so, they should bring forth these associates of theirs if they are true in their claim that they have made them equal in requital with the believers.

Or do they have associates other than Allah who make them equal in requital with the believers? If so, they should bring forth these associates of theirs if they are true in their claim that they have made them equal in requital with the believers.

On the day the great calamity befalls, and they are called to bow in homage, they will not be able to do so.

On the day when the Shin* will be exposed and they will be called to prostrate themselves, they will be unable. (Used as a metaphor)

Upon the day when the leg shall be bared, and they shall be summoned to bow themselves, but they cannot;

on the Day when man's very being shall be bared to the bone, and when they [who now deny the truth] shall be called upon to prostrate themselves [before God], and shall be unable to do so:

Remember the Day whereon the shank shall be bared and they shall be called upon to Prostrate themselves, but they shall not be able.

(Remember) the Day when the Shin shall be laid bare (i.e. the Day of Resurrection) and they shall be called to prostrate (to Allah), but they (hypocrites) shall not be able to do so,

On the Day when the Shin will be exposed, and they will be called to bow down, but they will be unable.

On the Day when the dreadful calamity will unfold, when people will be summoned to prostrate themselves, and yet they will not be able to prostrate.

The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.

On the day when it befalleth in earnest, and they are ordered to prostrate themselves but are not able,

The day when the catastrophe occurs and they are summoned to prostrate themselves, they will not be able [to do it].

On the Day when the leg shall be bared, and they are ordered to prostrate themselves, they will be unable.

The Day the shin will be uncovered and they are invited to prostration but the disbelievers will not be able,

On the day when the terrible torment approaches, they will be told (in a mocking way) to prostrate themselves, but they will not be able to do it.

On the day when there shall be a severe affliction, and they shall be called upon to make obeisance, but they shall not be able,

Yawma yukshafu AAan s<u>a</u>qin wayudAAawna il<u>a</u> a<b>l</b>ssujoodi fal<u>a</u> yasta<u>t</u>eeAAoon<b>a</b>

On the Day when the truth shall be laid bare, they will be called upon to prostrate themselves, but they will not be able to do so.

The Day that the shin shall be laid bare, and they shall be summoned to bow in adoration, but they shall not be able,-

68

يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى ٱلسُّجُودِ فَلَا يَسْتَطِيعُونَ

On the Day of Judgement, the horror will become clear and our Lord will expose a part of His Shin. The people will be invited to prostrate, so the believers will prostrate, but the disbelievers and hypocrites will remain standing, unable to prostrate.

On the Day of Judgement, the horror will become clear and our Lord will expose a part of His Shin. The people will be invited to prostrate, so the believers will prostrate, but the disbelievers and hypocrites will remain standing, unable to prostrate.

<h2 class="title">The Terror of the Day of Judgement</h2><p>After Allah mentions that those who have Taqwa, will have Gardens of Delight with their Lord, He explains when this will be, and its actual occurrence. He says,</p><div class="text_uthmani arabic">يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلاَ يَسْتَطِيعُونَ </div><p>(The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.) meaning, the Day of Judgement and the horrors, earthquakes, trials, tests and great matters that will occur during it. Al-Bukhari recorded that Abu Sa`id Al-Khudri said that he heard the Prophet saying,</p><div class="text_uthmani arabic">«يَكْشِفُ رَبُّنَا عَنْ سَاقِهِ، فَيَسْجُدُ لَهُ كُلُّ مُؤْمِنٍ وَمُؤْمِنَةٍ، وَيَبْقَى مَنْ كَانَ يَسْجُدُ فِي الدُّنْيَا رِيَاءً وَسُمْعَةً، فَيَذْهَبُ لِيَسْجُدَ، فَيَعُودُ ظَهْرُهُ طَبَقًا وَاحِدًا»</div><p>(Our Lord will reveal His Shin, and every believing male and female will prostrate to Him. The only people who will remain standing are those who prostrated in the worldly life only to be seen and heard (showing off). This type of person will try to prostrate at that time, but his back will made to be one stiff plate (the bone will not bend or flex).)" This Hadith was recorded in the Two Sahihs and other books from different routes of transmission with various wordings. It is a long Hadith that is very popular. Concerning Allah's statement,</p><div class="text_uthmani arabic">خَـشِعَةً أَبْصَـرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ</div><p>(Their eyes will be cast down and ignominy will cover them;) means, in the final abode, due to their crimes and arrogance in the worldly life. Thus they will be punished with the opposite of what they did. When they were called to prostrate in the worldly life, they refused to do so even though they were healthy and secure. Therefore, they will be punished with the lack of ability to do so in the Hereafter. When the Almighty Lord makes Himself visible (before the believers), then the believers will fall down in prostration to Him, but no one of the disbelievers and hypocrites will be able to prostrate. rather, their backs will become one plate. Everytime one of them attempts to prostrate, he will bow his neck but will not be able to prostrate. This is just like in the life of this world, when these people were in opposition to what the believers were doing.</p><h2 class="title">For Whoever denies the Qur'an</h2><p>Then Allah says,</p><div class="text_uthmani arabic">فَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ</div><p>(Then leave Me alone with such as belie this narration.) meaning, the Qur'an. This is a sever threat which means, `leave Me alone with this person; I know about him and how I will gradually punish him and increase him in his falsehood. I am giving him respite for a while, then I will seize him with a mighty and powerful punishment.' Thus, Allah says,</p><div class="text_uthmani arabic">سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لاَ يَعْلَمُونَ</div><p>(We shall punish them gradually from directions they perceive not.) meaning, and they will not even be aware of it. Rather, they will believe that it is a noble blessing from Allah, but really the same matter is actually a form of humiliation (for them). This is similar to Allah's statement,</p><div class="text_uthmani arabic">أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ </div><p>(Do they think that in wealth and children with which We expand them, We hasten unto them with good things. Nay, but they perceive not.) (23:55,56) Allah also said,</p><div class="text_uthmani arabic">فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَىْءٍ حَتَّى إِذَا فَرِحُواْ بِمَآ أُوتُواْ أَخَذْنَـهُمْ بَغْتَةً فَإِذَا هُمْ مُّبْلِسُونَ </div><p>(So, when they forgot that which they had been reminded, We opened for them the gates of everything, until in the midst of their enjoyment in that which they were given, all of a sudden, We punished them, and lo! They were plunged into destruction with deep regrets and sorrows.) Therefore, Allah says here,</p><div class="text_uthmani arabic">وَأُمْلِى لَهُمْ إِنَّ كَيْدِى مَتِينٌ </div><p>(And I will grant them a respite. Verily, My plan is strong.) meaning, `I will delay them, give them respite and extend their time. Yet, this is My plan, and My plot against them.' Thus, Allah says,</p><div class="text_uthmani arabic">إِنَّ كَيْدِى مَتِينٌ</div><p>(Verily, My plan is strong.) meaning, `great against whoever opposes My command, rejects My Messengers and dares to disobey Me.' In the Two Sahihs it is recorded from the Messenger of Allah that he said,</p><div class="text_uthmani arabic">«إِنَّ اللهَ تَعَالى لَيُمْلِي لِلظَّالِمِ حَتْى إِذَا أَخَذَهُ لَمْ يُفْلِتْه»</div><p>(Verily Allah the Exalted gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.) Then he recited,</p><div class="text_uthmani arabic">وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ </div><p>(Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.) (11:102) In reference to Allah's statement,</p><div class="text_uthmani arabic">أَمْ تَسْـَلُهُمْ أَجْراً فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ - أَمْ عِندَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ </div><p>(Or is it that you ask them for a wage, so that they are heavily burdened with debt Or that the Unseen is in their hands, so that they can write it down) the explanation of these two Ayat prece- ded in Surat At-Tur. The meaning of it is, `you, O Muhammad, call them to Allah without taking any wages from them. rather, you hope for the reward with Allah. Yet, they reject that which you have brought to them simply due to ignorance, disbelief and obstinacy.'</p><div class="text_uthmani arabic">فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلاَ تَكُن كَصَـحِبِ الْحُوتِ إِذْ نَادَى وَهُوَ مَكْظُومٌ </div>

The Terror of the Day of JudgementAfter Allah mentions that those who have Taqwa, will have Gardens of Delight with their Lord, He explains when this will be, and its actual occurrence. He says,يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلاَ يَسْتَطِيعُونَ (The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.) meaning, the Day of Judgement and the horrors, earthquakes, trials, tests and great matters that will occur during it. Al-Bukhari recorded that Abu Sa`id Al-Khudri said that he heard the Prophet saying,«يَكْشِفُ رَبُّنَا عَنْ سَاقِهِ، فَيَسْجُدُ لَهُ كُلُّ مُؤْمِنٍ وَمُؤْمِنَةٍ، وَيَبْقَى مَنْ كَانَ يَسْجُدُ فِي الدُّنْيَا رِيَاءً وَسُمْعَةً، فَيَذْهَبُ لِيَسْجُدَ، فَيَعُودُ ظَهْرُهُ طَبَقًا وَاحِدًا»(Our Lord will reveal His Shin, and every believing male and female will prostrate to Him. The only people who will remain standing are those who prostrated in the worldly life only to be seen and heard (showing off). This type of person will try to prostrate at that time, but his back will made to be one stiff plate (the bone will not bend or flex).)" This Hadith was recorded in the Two Sahihs and other books from different routes of transmission with various wordings. It is a long Hadith that is very popular. Concerning Allah's statement,خَـشِعَةً أَبْصَـرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ(Their eyes will be cast down and ignominy will cover them;) means, in the final abode, due to their crimes and arrogance in the worldly life. Thus they will be punished with the opposite of what they did. When they were called to prostrate in the worldly life, they refused to do so even though they were healthy and secure. Therefore, they will be punished with the lack of ability to do so in the Hereafter. When the Almighty Lord makes Himself visible (before the believers), then the believers will fall down in prostration to Him, but no one of the disbelievers and hypocrites will be able to prostrate. rather, their backs will become one plate. Everytime one of them attempts to prostrate, he will bow his neck but will not be able to prostrate. This is just like in the life of this world, when these people were in opposition to what the believers were doing.For Whoever denies the Qur'anThen Allah says,فَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ(Then leave Me alone with such as belie this narration.) meaning, the Qur'an. This is a sever threat which means, `leave Me alone with this person; I know about him and how I will gradually punish him and increase him in his falsehood. I am giving him respite for a while, then I will seize him with a mighty and powerful punishment.' Thus, Allah says,سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لاَ يَعْلَمُونَ(We shall punish them gradually from directions they perceive not.) meaning, and they will not even be aware of it. Rather, they will believe that it is a noble blessing from Allah, but really the same matter is actually a form of humiliation (for them). This is similar to Allah's statement,أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ (Do they think that in wealth and children with which We expand them, We hasten unto them with good things. Nay, but they perceive not.) (23:55,56) Allah also said,فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَىْءٍ حَتَّى إِذَا فَرِحُواْ بِمَآ أُوتُواْ أَخَذْنَـهُمْ بَغْتَةً فَإِذَا هُمْ مُّبْلِسُونَ (So, when they forgot that which they had been reminded, We opened for them the gates of everything, until in the midst of their enjoyment in that which they were given, all of a sudden, We punished them, and lo! They were plunged into destruction with deep regrets and sorrows.) Therefore, Allah says here,وَأُمْلِى لَهُمْ إِنَّ كَيْدِى مَتِينٌ (And I will grant them a respite. Verily, My plan is strong.) meaning, `I will delay them, give them respite and extend their time. Yet, this is My plan, and My plot against them.' Thus, Allah says,إِنَّ كَيْدِى مَتِينٌ(Verily, My plan is strong.) meaning, `great against whoever opposes My command, rejects My Messengers and dares to disobey Me.' In the Two Sahihs it is recorded from the Messenger of Allah that he said,«إِنَّ اللهَ تَعَالى لَيُمْلِي لِلظَّالِمِ حَتْى إِذَا أَخَذَهُ لَمْ يُفْلِتْه»(Verily Allah the Exalted gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.) Then he recited,وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ (Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.) (11:102) In reference to Allah's statement,أَمْ تَسْـَلُهُمْ أَجْراً فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ - أَمْ عِندَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (Or is it that you ask them for a wage, so that they are heavily burdened with debt Or that the Unseen is in their hands, so that they can write it down) the explanation of these two Ayat prece- ded in Surat At-Tur. The meaning of it is, `you, O Muhammad, call them to Allah without taking any wages from them. rather, you hope for the reward with Allah. Yet, they reject that which you have brought to them simply due to ignorance, disbelief and obstinacy.'فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلاَ تَكُن كَصَـحِبِ الْحُوتِ إِذْ نَادَى وَهُوَ مَكْظُومٌ

Lowered will be their eyes, disgrace overwhelming them. They had indeed been called to bow in homage when they were free of blame.

With lowered eyes, disgrace overcoming them; and indeed they used to be called to prostrate themselves whilst they were healthy.

humbled shall be their eyes, and abasement shall overspread them, for they had been summoned to bow themselves while they were whole.

downcast will be their eyes, with ignominy overwhelming them - seeing that they had been called upon [in vain] to prostrate themselves [before Him] while they were yet sound [and alive].

Downcast will be their looks; abjectness will overspread them. Surely they had been called upon to Prostrate themselves while yet they were whole.

Their eyes will be cast down, ignominy will cover them; they used to be called to prostrate (offer prayers), while they were healthy and good (in the life of the world, but they did not).

Their eyes subdued, shame will cover them. They were invited to bow down when they were sound.

Their eyes shall be downcast and ignominy shall overwhelm them. For when they were safe and sound, they were summoned to prostrate themselves, (and they refused).

Their eyes will be cast down and ignominy will cover them; they used to be called to prostrate themselves, while they were.

With eyes downcast, abasement stupefying them. And they had been summoned to prostrate themselves while they were yet unhurt.

With a humbled look [in their eyes], they will be overcast by abasement. Certainly, they were summoned to prostrate themselves while they were yet sound.

Their eyes will be humbled, and humiliation shall spread over them for they were already ordered to prostrate themselves when they were undiminished.

Their eyes humbled, humiliation will cover them. And they used to be invited to prostration while they were sound.

Their eyes will be lowered and disgrace will cover them. They had certainly been told to prostrate themselves before God when they were safe and sound.

Their looks cast down, abasement shall overtake them; and they were called upon to make obeisance indeed while yet they were safe.

Kh<u>a</u>shiAAatan ab<u>sa</u>ruhum tarhaquhum <u>th</u>illatun waqad k<u>a</u>noo yudAAawna il<u>a</u> a<b>l</b>ssujoodi wahum s<u>a</u>limoon<b>a</b>

Their eyes will be cast down and they will be covered in shame; they were bidden to prostrate themselves, when they were safe and sound [but they did not obey].

Their eyes will be cast down,- ignominy will cover them; seeing that they had been summoned aforetime to bow in adoration, while they were whole, (and had refused).

68

خَٰشِعَةً أَبْصَٰرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ وَقَدْ كَانُوا۟ يُدْعَوْنَ إِلَى ٱلسُّجُودِ وَهُمْ سَٰلِمُونَ

Their eyesight will be humiliated; humiliation and regret will overcome them. Yet in the world, they were asked to prostrate to Allah while they were in safety from what they will be facing on that day.

Their eyesight will be humiliated; humiliation and regret will overcome them. Yet in the world, they were asked to prostrate to Allah while they were in safety from what they will be facing on that day.

So leave those who deny this Discourse to Me. We shall lead them step by step to (ruin) in a way they will not know.

Therefore leave the one who denies this matter, to Me; We shall soon steadily take them away, from a place they do not know.

So leave Me with him who cries lies to this discourse! We will draw them on little by little whence they know not;

Hence, leave Me alone with such as give the lie to this tiding. We shall bring them low, step by step, without their perceiving how it has come about:

Let Me alone with him who belieth this discourse; step by step We lead them on when they perceive not.

Then leave Me Alone with such as belie this Quran. We shall punish them gradually from directions they perceive not.

So leave Me to those who reject this discourse; We will proceed against them gradually, from where they do not know.

So leave Me, (O Prophet), to deal with him who gives the lie to this Discourse. We shall draw them little by little (to their undoing) in a way that they will not know.

Then leave Me alone with whoever denies this narration. We shall punish them gradually from directions they perceive not.

Leave Me (to deal) with those who give the lie to this pronouncement. We shall lead them on by steps from whence they know not.

So leave Me with those who deny this discourse. We will draw them imperceptibly [into ruin], whence they do not know.

Therefore, leave Me with he who belied this discourse. We will draw them on little by little from where they do not know.

So leave Me, [O Muhammad], with [the matter of] whoever denies the Qur'an. We will progressively lead them [to punishment] from where they do not know.

Leave those who reject the Quran to Me and I shall lead them step by step to destruction, without their being aware of it.

So leave Me and him who rejects this announcement; We will overtake them by degrees, from whence they perceive not:

Fa<u>th</u>arnee waman yuka<u>thth</u>ibu bih<u>atha</u> al<u>h</u>adeethi sanastadrijuhum min <u>h</u>aythu l<u>a</u> yaAAlamoon<b>a</b>

So leave to Me those who reject this message. We shall lead them step by step to their ruin, in ways beyond their ken.

Then leave Me alone with such as reject this Message: by degrees shall We punish them from directions they perceive not.

68

فَذَرْنِى وَمَن يُكَذِّبُ بِهَٰذَا ٱلْحَدِيثِ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ

O Messenger! Leave me to deal with whoever denies this Qur’ān that has been revealed to you. I will drive them to the punishment gradually, in a way they do not realise that it is a method of leading them gradually into destruction.

O Messenger! Leave me to deal with whoever denies this Qur’ān that has been revealed to you. I will drive them to the punishment gradually, in a way they do not realise that it is a method of leading them gradually into destruction.

<p>فَذَرْ‌نِي وَمَن يُكَذِّبُ بِهَـٰذَا الْحَدِيثِ (So, leave Me alone with those who reject this discourse. We will draw them on little by little (towards Hell) from a way they do not know.... 68:44). Here the phrase 'So, leave me alone' in the original Arabic is an idiomatic expression which signifies 'Rely on Allah'. The disbelievers often demanded Divine punishment arguing that if they are really guilty in the sight of Allah, and if He has the power to punish, then why the punishment does not befall them forthwith. These were heart-rending demands on account of which the thought probably must have crossed the mind of the Holy Prophet ﷺ and he might have prayed to Allah to punish them sometime, in the hope that the rest of the people might draw lessons and amend their conduct. On that occasion, Allah revealed [ in verse, 45] that He is the best aware of the wisdom behind His decisions. He does not punish them immediately, but He gives them respite to test them and to give them an opportunity to believe.</p><p>Towards the end, the story of Sayyidna Yunus (علیہ السلام) is concisely told that when his people constantly demanded punishment, he became indignant and prayed for the punishment to be sent down. The signs of the punishment started appearing. Sayyidna Yunus (علیہ السلام) left the place and transferred himself elsewhere. In the meantime the entire nation wept, wailed, sincerely repented and begged refuge from the Divine punishment. Allah pardoned them and took away the punishment. Sayyidna Yunus (علیہ السلام) felt embarrassed and thought that if he goes back to his people, they might think he was a liar. As a result, without the clear permission of Allah, he acted purely on his ijtihad [ independent judgment ] that he would not go back to his people. At this, Allah, in order to caution him, created a situation where he had to undertake sea voyage, and then was lowered into the sea where he was swallowed up by a fish. Being thus cautioned, Sayyidna Yunus (علیہ السلام) sought the Divine pardon. Consequently, Allah once again opened the doors of the former blessings to be restored to him. Full description of the event has been given in Surah Yunus (Verse 10:98) and other Surahs. The Holy Prophet ﷺ is comforted by this story not to be impressed by people's demands nor to be anxious to get them punished hastily. Allah's wisdom is profound and unfathomable. Allah alone knows what is in the best interests of the world. Allah should be trusted and relied on.</p>

فَذَرْ‌نِي وَمَن يُكَذِّبُ بِهَـٰذَا الْحَدِيثِ (So, leave Me alone with those who reject this discourse. We will draw them on little by little (towards Hell) from a way they do not know.... 68:44). Here the phrase 'So, leave me alone' in the original Arabic is an idiomatic expression which signifies 'Rely on Allah'. The disbelievers often demanded Divine punishment arguing that if they are really guilty in the sight of Allah, and if He has the power to punish, then why the punishment does not befall them forthwith. These were heart-rending demands on account of which the thought probably must have crossed the mind of the Holy Prophet ﷺ and he might have prayed to Allah to punish them sometime, in the hope that the rest of the people might draw lessons and amend their conduct. On that occasion, Allah revealed [ in verse, 45] that He is the best aware of the wisdom behind His decisions. He does not punish them immediately, but He gives them respite to test them and to give them an opportunity to believe.Towards the end, the story of Sayyidna Yunus (علیہ السلام) is concisely told that when his people constantly demanded punishment, he became indignant and prayed for the punishment to be sent down. The signs of the punishment started appearing. Sayyidna Yunus (علیہ السلام) left the place and transferred himself elsewhere. In the meantime the entire nation wept, wailed, sincerely repented and begged refuge from the Divine punishment. Allah pardoned them and took away the punishment. Sayyidna Yunus (علیہ السلام) felt embarrassed and thought that if he goes back to his people, they might think he was a liar. As a result, without the clear permission of Allah, he acted purely on his ijtihad [ independent judgment ] that he would not go back to his people. At this, Allah, in order to caution him, created a situation where he had to undertake sea voyage, and then was lowered into the sea where he was swallowed up by a fish. Being thus cautioned, Sayyidna Yunus (علیہ السلام) sought the Divine pardon. Consequently, Allah once again opened the doors of the former blessings to be restored to him. Full description of the event has been given in Surah Yunus (Verse 10:98) and other Surahs. The Holy Prophet ﷺ is comforted by this story not to be impressed by people's demands nor to be anxious to get them punished hastily. Allah's wisdom is profound and unfathomable. Allah alone knows what is in the best interests of the world. Allah should be trusted and relied on.

Yet I will give them respite: Surely My plan is compact.

And I will give them respite; indeed My plan is very solid.

and I shall respite them -- assuredly My guile is sure.

for, behold, though I may give them rein for a while, My subtle scheme is exceedingly firm!

And I bear with them; verily My contrivance is sure.

And I will grant them a respite. Verily, My Plan is strong.

And I will give them respite. My plan is firm.

I am giving them a respite. Great is My scheme!

And I will grant them a respite. Verily, My plan is strong.

Yet I bear with them, for lo! My scheme is firm.

I will grant them respite, for My devising is indeed sure.

I shall respite them, My stratagem is firm.

And I will give them time. Indeed, My plan is firm.

I shall give them respite, however, My plan is so strong that they will never be able to escape from it.

And I do bear with them, surely My plan is firm.

Waomlee lahum inna kaydee mateen<b>un</b>

I shall grant them some respite, for My plan is powerful.

A (long) respite will I grant them: truly powerful is My Plan.

68

وَأُمْلِى لَهُمْ إِنَّ كَيْدِى مَتِينٌ

And I give them respite for a short while so that they go to extremes in their sin. Indeed, My plan regarding the people of disbelief and rejection is firm; they will not escape Me nor be safe from My punishment.

And I give them respite for a short while so that they go to extremes in their sin. Indeed, My plan regarding the people of disbelief and rejection is firm; they will not escape Me nor be safe from My punishment.

Do you ask for any compensation from them that they are burdened with want?

Or is it that you (O dear Prophet Mohammed – peace and blessings be upon him) ask any fee from them, so they are burdened with the penalty?

Or askest thou them for a wage, and so they are weighed down with debt?

Or is it that [they fear lest] thou ask them for a reward, [O Prophet,] so that they would be burdened with debt [if they listened to thee]?

Askest thou a hire from them so that they are laden with debt?

Or is it that you (O Muhammad SAW) ask them a wage, so that they are heavily burdened with debt?

Or do you ask them for a fee, so they are burdened with debt?

Or are you asking them for some compensation so that they feel burdened with debt?

Or is it that you ask them a wage, so that they are heavily burdened with debt

Or dost thou (Muhammad) ask a fee from them so that they are heavily taxed?

Do you ask them for a reward, so that they are weighed down with debt?

Or, do you ask them for a wage, so that they are burdened withdebt?

Or do you ask of them a payment, so they are by debt burdened down?

(Muhammad), do you ask for your preaching any recompense which is too heavy a price for them to pay?

Or do you ask from them a reward, so that they are burdened with debt?

Am tasaluhum ajran fahum min maghramin muthqaloon<b>a</b>

Do you demand some recompense from them that would weigh them down with debt?

Or is it that thou dost ask them for a reward, so that they are burdened with a load of debt?-

68

أَمْ تَسْـَٔلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ

O Messenger! Do you seek a reward from them for what you invite them towards, due to which they are greatly burdened, being the cause of their turning away from you? The reality is the opposite: you do not seek any reward from them; so what stops them from following you?

O Messenger! Do you seek a reward from them for what you invite them towards, due to which they are greatly burdened, being the cause of their turning away from you? The reality is the opposite: you do not seek any reward from them; so what stops them from following you?

Or do they have knowledge of the unknown which they copy down?

Or that they possess the hidden, so they are writing it?

Or is the Unseen in their keeping, and so they are writing it down?

Or [do they think] that the hidden reality [of all that exists] is within their grasp, so that [in time] they can write it down?

Is with them the unseen, so that they write down?

Or that the Ghaib (unseen here in this Verse it means Al-Lauh Al-Mahfuz) is in their hands, so that they can write it down?

Or do they know the future, and so they write it down?

Or do they have any knowledge of the Unseen which they are now writing down?

Or that the Unseen is in their hands, so that they can write it down

Or is the Unseen theirs that they can write (thereof)?

Do they possess [access to] the Unseen, so that they write it down?

Or, is the Unseen with them, and they are writing it down!

Or have they [knowledge of] the unseen, so they write [it] down?

Do they possess the knowledge of the unseen which confirms the truthfulness of their belief?

Or have they (the knowledge of) the unseen, so that they write (it) down?

Am AAindahumu alghaybu fahum yaktuboon<b>a</b>

Is the unseen within their grasp so that they write it down?

Or that the Unseen is in their hands, so that they can write it down?

68

أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ

Or do they have knowledge of the Ghaib from which they write whatever proof appeal to them, that they then use to argue against you?

Or do they have knowledge of the Ghaib from which they write whatever proof appeal to them, that they then use to argue against you?

So wait with patience for the judgement of your Lord, and do not be like (onah) of the fish who called (to his Lord) when he was choked with anger.

Therefore wait for your Lord’s command, and do not be like the one of the fish; who cried out when he was distraught. (Prophet Yunus – peace be upon him.)

So be thou patient under the judgment of thy Lord, and be not as the Man of the Fish, when he called, choking inwardly.

BEAR THEN with patience thy Sustainer's will and be not like him of the great fish, who cried out [in distress] after having given in to anger.

Be patient thou, then, with thy Lord's judgment, and be thou not like him of the fish, when he cried out while he was in anguish.

So wait with patience for the Decision of your Lord, and be not like the Companion of the Fish, when he cried out (to Us) while he was in deep sorrow. (See the Quran, Verse 21:87).

So wait patiently for the Decision of your Lord, and do not be like the Fellow of the Fish who cried out in despair.

So bear with patience until the Judgement of your Lord comes, and do not belike the man in the fish (i.e., Jonah) who called out, choking with grief:

So, wait with patience for the decision of your Lord, and be not like the Companion of the Fish when he cried out (to Us) while he was Makzum.

But wait thou for thy Lord's decree, and be not like him of the fish, who cried out in despair.

So submit patiently to the judgement of your Lord, and do not be like the Man of the Fish who called out as he choked with grief.

So be patient with the judgement of your Lord and do not be like the Companion of the Whale (Jonah), when he called out choking inwardly.

Then be patient for the decision of your Lord, [O Muhammad], and be not like the companion of the fish when he called out while he was distressed.

Exercise patience until the promise of your Lord (to punish the unbelievers) comes true. Do not be like Jonah (who left his people without the permission of God; he wanted them to be punished immediately),

So wait patiently for the judgment of your Lord, and be not like the companion of the fish, when he cried while he was in distress.

Fa<b>i</b><u>s</u>bir li<u>h</u>ukmi rabbika wal<u>a</u> takun ka<u>sah</u>ibi al<u>h</u>ooti i<u>th</u> n<u>a</u>d<u>a</u> wahuwa mak<i><u>th</u></i>oom<b>un</b>

Wait patiently for your Lord's judgement; do not be like the man who, having been swallowed by a whale, called out in distress.

So wait with patience for the Command of thy Lord, and be not like the Companion of the Fish,- when he cried out in agony.

68

فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ

O Messenger! So wait for the decision of your Lord to give them respite and gradually lead them into destruction. And do not be like the companion of the whale i.e. Jonah (peace be upon him) who became annoyed with his people, and then called out to his Lord while distressed in the darkness of the sea and the darkness of the stomach of the whale.

O Messenger! So wait for the decision of your Lord to give them respite and gradually lead them into destruction. And do not be like the companion of the whale i.e. Jonah (peace be upon him) who became annoyed with his people, and then called out to his Lord while distressed in the darkness of the sea and the darkness of the stomach of the whale.

<p>وَلَا تَكُن كَصَاحِبِ الْحُوتِ (So, remain patient with your Lord's judgment, and be not like the Man of the Fish...68:48). It refers to Sayyidna Yunus (علیہ السلام) . He is named here as 'Man of Fish' because he was devoured by a fish and remained in its belly for some time.</p>

وَلَا تَكُن كَصَاحِبِ الْحُوتِ (So, remain patient with your Lord's judgment, and be not like the Man of the Fish...68:48). It refers to Sayyidna Yunus (علیہ السلام) . He is named here as 'Man of Fish' because he was devoured by a fish and remained in its belly for some time.

<h2 class="title">The Command to be Patient and to refrain from being Hasty like Yunus was</h2><p>Allah says,</p><div class="text_uthmani arabic">فَاصْبِرْ</div><p>(So wait with patience) `O Muhammad, persevere against the harm your people cause you and their rejection. For verily, Allah will give you authority over them, and make the final victory for you and your followers in this life and the Hereafter.'</p><div class="text_uthmani arabic">وَلاَ تَكُن كَصَـحِبِ الْحُوتِ</div><p>(and be not like the Companion of the Fish) meaning, Dhun-Nun, who was Yunus bin Matta, when he went off angry with his people. Various things happened to him, such as riding on a ship at sea, being swallowed by a (large) fish, the fish carrying him off into the ocean, being in the darkness and depth of the sea and hearing the sea's and its dwellers glorification of the Most High, the Most Able (Allah). For He (Allah) is the One Whose execution of divine decree cannot be resisted. After all of this, he (Yunus) called out from the layers of darkness,</p><div class="text_uthmani arabic">أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ</div><p>("That none has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You! Truly, I have been of the wrongdoers.") (21:87) Then Allah said concerning him,</p><div class="text_uthmani arabic">فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ </div><p>(So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:88) Allah also says,</p><div class="text_uthmani arabic">فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ </div><p>(Had he not been of them who glorify Allah, he would have indeed remained inside its belly (the fish) till the Day when they are resurrected.) (37:143,144) So here (in this Surah), Allah says,</p><div class="text_uthmani arabic">إِذْ نَادَى وَهُوَ مَكْظُومٌ</div><p>(when he cried out (to Us) while he was Makzum.) Ibn `Abbas, Mujahid and As-Suddi, all said, "while he was distressed." Then Allah goes on to say,</p><div class="text_uthmani arabic">فَاجْتَبَـهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّـلِحِينَ </div><p>(Then his Lord chose him and made him of the righteous.) Imam Ahmad recorded from `Abdullah that the Messenger of Allah said,</p><div class="text_uthmani arabic">«لَا يَنْبَغِي لِأَحَدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى»</div><p>(It is not befitting for anyone to say that I am better than Yunus bin Matta.) Al-Bukhari recorded this Hadith and it is in the Two Sahihs reported from Abu Hurayrah. Concerning Allah's statement,</p><div class="text_uthmani arabic">وَإِن يَكَادُ الَّذِينَ كَفَرُواْ لَيُزْلِقُونَكَ بِأَبْصَـرِهِمْ</div><p>(And verily, those who disbelieve would almost make you slip with their eyes) Ibn `Abbas, Mujahid and others have said,</p><div class="text_uthmani arabic">لَيُزْلِقُونَكَ</div><p>(would make you slip) "In order to have some effect on you."</p><div class="text_uthmani arabic">بِأَبْصَـرِهِمْ</div><p>(with their eyes) meaning, `they will affect you by looking at you with their eyes (i.e., the evil eye).' This means `they are jealous of you due to their hatred of you, and were it not for Allah's protection of you, defending you against them (then their evil eye would harm you).'</p><h2 class="title">The Effect of the Evil Eye is Real</h2><p>In this Ayah is a proof that the effect of the evil eye and its affliction by the command of Allah is real. Many Hadiths have been reported concerning this through numerous routes of transmission. The Hadith of Buraydah bin Al-Husayb Abu `Abdullah bin Majah recorded from Buraydah bin Al-Husayb that the Messenger of Allah said,</p><div class="text_uthmani arabic">«لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَة»</div><p>(There is no Ruqyah except to cure the evil eye and the sting.) This is how Ibn Majah recorded this Hadith. Imam Muslim also recorded this Hadith in his Sahih on the authority of Buraydah himself, but he did not attribute it to the Prophet . There is a story concerning this incident (as reported by Buraydah in Sahih Muslim), and At-Tirmidhi recorded the Hadith in this manner (like Muslim's version). This Hadith has also been recorded by Imam Al-Bukhari, Abu Dawud and At-Tirmidhi on the authority of `Imran bin Husayn, however, he did not attribute it to the Prophet . `Imran's wording is,</p><div class="text_uthmani arabic">«لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَة»</div><p>(There is no Ruqyah except to cure the evil eye and the sting.)" Muslim recorded in his Sahih from Ibn `Abbas that the Prophet said,</p><div class="text_uthmani arabic">«الْعَيْنُ حَقٌّ وَلَوْ كَانَ شَيْءٌ سَابَقَ الْقَدَرَ سَبَقَتِ الْعَيْنُ وَإِذَا اسْتُغْسِلْتُمْ فَاغْسِلُوا»</div><p>(The evil eye is real. If anything were to overtake the divine decree (and change it), then it would be the evil eye. And if you perform Ghusl (to remove the evil eye) then wash well.) Muslim was alone in recording this Hadith, as Al-Bukhari did not mention it. It is reported from Ibn `Abbas that he said, "The Messenger of Allah used to invoke Allah's protection for Al-Hasan and Al-Husayn (his grandsons) by saying,</p><div class="text_uthmani arabic">«أُعِيذُكُمَا بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّة»</div><p>(I seek protection for you two by the perfect Words of Allah from every Shaytan, and dangerous creature, and from every eye that is evil.) Then he would say:</p><div class="text_uthmani arabic">«هَكَذَا كَانَ إِبْرَاهِيمُ يُعَوِّذُ إِسْحَاقَ وَإِسْمَاعِيلَ عَلَيْهِمَا السَّلَام»</div><p>(Thus, did Ibrahim used to seek protection for Ishaq and Isma`il (his sons).)" This Hadith was recorded by Al-Bukhari and the Sunan compilers.</p><h2 class="title">The Hadith of Abu Umamah As`ad bin Sahl bin Hunayf</h2><p>Ibn Majah recorded from Abu Umamah As`ad bin Sahl bin Hunayf that `Amir bin Rabi`ah passed by Sahl bin Hunayf while he was bathing and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today (i.e., commenting on how nice Sahl's skin was)." So he did not leave before he (Sahl) fell down on the ground. So he was brought to the Messenger of Allah and it was said to him (the Prophet ) that Sahl had been afflicted by a seizure. The Prophet then said,</p><div class="text_uthmani arabic">«مَنْ تَتَّهِمُونَ بِهِ؟»</div><p>(Who do you blame (or hold responsible) for this) The people replied, ""Amir bin Rabi`ah." Then the Prophet said,</p><div class="text_uthmani arabic">«عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ؟ إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ مَا يُعْجِبُهُ فَلْيَدْعُ لَهُ بِالْبَرَكَة»</div><p>(Would one of you knowingly kill his brother If one of you sees something of his brother that he likes, then let him supplicate for blessings for him.) Then the Prophet called for some water and he commanded `Amir to perform Wudu' with the water. So he washed his face, his hands up to his two elbows, his two knees, and the inside of his Izar. Then the Prophet commanded him to pour the water over Sahl. Sufyan said that Ma`mar related from Az-Zuhri that he said, "The Prophet ordered him to turn the water pot over (empty its contents over) him (Sahl) from behind him." An-Nasa'i recorded this Hadith through different routes from Abu Umamah with the wording, "And he turned the pot over pouring its contents over him (Sahl) from behind him."</p><h2 class="title">The Hadith of Abu Sa`id Al-Khudri</h2><p>Ibn Majah recorded that Abu Sa`id Al-Khudri said, "The Messenger of Allah used to seek refuge from the evil eye of the Jinns and the evil eye of humans. Then when the Mu`awwidhatan were revealed, he used them (for seeking protection) and abandoned everything else. This was recorded by At-Tirmidhi, and An-Nasa'i. At-Tirmidhi said, "Hasan."</p><h2 class="title">Another Hadith from Abu Sa`id Imam</h2><p>Ahmad recorded from Abu Sa`id that Jibril came to the Prophet and said, "O Muhammad, are you suffering from any ailment" The Prophet said,</p><div class="text_uthmani arabic">«نَعَم»</div><p>(Yes)." Then Jibril said,</p><div class="text_uthmani arabic">«بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ تَشْنِيكَ، وَاللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيك»</div><p>("In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from the evil of every soul and every evil eye that hates you, may Allah cure you, in the Name of Allah I pray over you for healing.") This Hadith has been recorded by Muslim and the Sunan compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa`id or Jabir bin `Abdullah that the Messenger of Allah was bothered by some illness, and Jibril came to him and said,</p><div class="text_uthmani arabic">«بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ كُلِّ حَاسِدٍ وَعَيْنٍ، اللهُ يَشْفِيك»</div><p>(In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from every envious person and evil eye, may Allah cure you.)</p><h2 class="title">Another Hadith from Abu Sa`id</h2><p>Imam Ahmad recorded from Abu Sa`id that Jibril came to the Prophet and said, "O Muhammad, are you suffering from any ailment" The Prophet said,</p><div class="text_uthmani arabic">«نَعَم»</div><p>(Yes)." Then Jibril said,</p><div class="text_uthmani arabic">«بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ تَشْنِيكَ، وَاللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيك»</div><p>("In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from the evil of every soul and every evil eye that hates you, may Allah cure you, in the Name of Allah I pray over you for healing.") This Hadith has been recorded by Muslim and the Sunan compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa`id or Jabir bin `Abdullah that the Messenger of Allah was bothered by some illness, and Jibril came to him and said,</p><div class="text_uthmani arabic">«بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ كُلِّ حَاسِدٍ وَعَيْنٍ، اللهُ يَشْفِيك»</div><p>(In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from every envious person and evil eye, may Allah cure you.)</p><h2 class="title">The Hadith of Asma' bint `Umays</h2><p>Imam Ahmad recorded from `Ubayd bin Rifa`ah Az-Zuraqi that Asma' said, "O Messenger of Allah! Verily, Bani Ja`far are afflicted with the evil eye; should I seek to have Ruqyah " The Prophet replied,</p><div class="text_uthmani arabic">«نَعَمْ فَلَوْ كَانَ شَيْءٌ يَسْبِقُ الْقَدَرَ لَسَبَقَتْهُ الْعَيْن»</div><p>(Yes, for if anything could overcome the divine decree, it would be the evil eye.) This Hadith has been recorded like this by At-Tirmidhi, Ibn Majah, and An-Nasa'i. At-Tirmidhi said concerning it, "Hasan Sahih."</p><h2 class="title">The Hadith of `A'ishah</h2><p>Ibn Majah recorded from `A'ishah, may Allah be pleased with her, that the Messenger of Allah ordered her to have Ruqyah performed as a cure against the evil eye. This was reported by Al-Bukhari and Muslim. The Hadith of Sahl bin Hunayf Imam Ahmad recorded from Abu Umamah bin Sahl bin Hunayf that his father informed him that the Messenger of Allah went out on a journey in the direction of Makkah and they (the Companions) accompanied him until they came to the valley of Kharrar from Al-Juhfah. They stopped there and Sahl took a bath. He (Sahl) was a white man, with a handsome body and nice skin. So the brother of Bani `Adi bin Ka`b, `Amir bin Rabi`ah looked at Sahl while he bathed and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today." Then Sahl suddenly had a seizure and fell to the ground. So he (Sahl) was brought to the Messenger of Allah and it was said to him, "O Messenger of Allah! Can you do anything for Sahl By Allah, he has not lifted his head nor has he regained consciousness." The Prophet then said,</p><div class="text_uthmani arabic">«هَلْ تَتَّهِمُونَ فِيهِ مِنْ أَحَدٍ؟»</div><p>(Do you all blame (or hold responsible) anyone for what has happened to him) They said, "`Amir bin Rabi`ah looked at him." So the Prophet called `Amir and he was very angry with him. He said,</p><div class="text_uthmani arabic">«عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ، هَلَّا إِذَا رَأَيْتَ مَا يُعْجِبُكَ بَرَّكْتَ؟»</div><p>(Would one of you knowingly kill his brother Why don't you ask Allah to bless your brother when you see something (of him) that you like) Then the Prophet said,</p><div class="text_uthmani arabic">«اغْتَسِلْ لَه»</div><p>(Bathe for him.) So he (`Amir) washed his face, his hands, his elbows, his knees, his feet and the inside of his Izar (waist wrapper) in a drinking vessel. Then that water was poured over him (Sahl). A man poured it over Sahl's head and his back from behind him, then the container was turned upside down and emptied behind him. This was done, and afterwards Sahl recovered and left with the people having nothing wrong with him."</p><h2 class="title">The Hadith of `Amir bin Rabi`ah</h2><p>Imam Ahmad recorded in his Musnad that `Ubaydullah bin `Amir said, "`Amir bin Rabi`ah and Sahl bin Hanayf went off together intending to bathe. So they went about their business using coverings (to cover their nakedness). So `Amir removed a cloak of wool that he (Sahl) was using to conceal himself. He (`Amir) said, `I looked at him and my eye fell upon him while he was pouring water on himself bathing. Then I heard a loud splash in the water coming from where he was. So I went to him, and I called him three times, but he did not answer me. So I went to the Prophet and informed him. Then, the Prophet came walking, and he was wading in the water. I can still picture the whiteness of his shins. When he came to Sahl (who was unconscious), he hit him on his chest with his hand and said,</p><div class="text_uthmani arabic">«اللْهُمَّ اصْرِفْ عَنْهُ حَرَّهَا وَبَرْدَهَا وَوَصَبَهَا»</div><p>(O Allah! Remove from him its heat, its cold and its pain.) He (Sahl) then stood up, and Allah's Messenger said,</p><div class="text_uthmani arabic">«إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ، أَوْ مِنْ نَفْسِهِ، أَوْ مِنْ مَالِهِ مَا يُعْجِبُهُ، فَلْيُبَرِّكْ فَإِنَّ الْعَيْنَ حَق»</div><p>(If one of you sees in his brother, or himself, or his wealth that which pleases him, then he should ask Allah to bless it, for verily, the evil eye is real.)</p><h2 class="title">The Accusation of the Disbelievers and the Reply to Them</h2><p>Allah says,</p><div class="text_uthmani arabic">وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ</div><p>(and they say: "Verily, he is a madman!") meaning, they cut at him with their eyes and attack him with their tongues saying, "Verily, he is a madman." They say this because he came with the Qur'an. Allah then says,</p><div class="text_uthmani arabic">وَمَا هُوَ إِلاَّ ذِكْرٌ لِّلْعَالَمِينَ </div><p>(But it is nothing else but a Reminder to all the creatures (`Alamin).) This is the end of the explanation (Tafsir) of Surah Nun (or Al-Qalam), and all praise and blessing belong to Allah.</p>

The Command to be Patient and to refrain from being Hasty like Yunus wasAllah says,فَاصْبِرْ(So wait with patience) `O Muhammad, persevere against the harm your people cause you and their rejection. For verily, Allah will give you authority over them, and make the final victory for you and your followers in this life and the Hereafter.'وَلاَ تَكُن كَصَـحِبِ الْحُوتِ(and be not like the Companion of the Fish) meaning, Dhun-Nun, who was Yunus bin Matta, when he went off angry with his people. Various things happened to him, such as riding on a ship at sea, being swallowed by a (large) fish, the fish carrying him off into the ocean, being in the darkness and depth of the sea and hearing the sea's and its dwellers glorification of the Most High, the Most Able (Allah). For He (Allah) is the One Whose execution of divine decree cannot be resisted. After all of this, he (Yunus) called out from the layers of darkness,أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ("That none has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You! Truly, I have been of the wrongdoers.") (21:87) Then Allah said concerning him,فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ (So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:88) Allah also says,فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ (Had he not been of them who glorify Allah, he would have indeed remained inside its belly (the fish) till the Day when they are resurrected.) (37:143,144) So here (in this Surah), Allah says,إِذْ نَادَى وَهُوَ مَكْظُومٌ(when he cried out (to Us) while he was Makzum.) Ibn `Abbas, Mujahid and As-Suddi, all said, "while he was distressed." Then Allah goes on to say,فَاجْتَبَـهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّـلِحِينَ (Then his Lord chose him and made him of the righteous.) Imam Ahmad recorded from `Abdullah that the Messenger of Allah said,«لَا يَنْبَغِي لِأَحَدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى»(It is not befitting for anyone to say that I am better than Yunus bin Matta.) Al-Bukhari recorded this Hadith and it is in the Two Sahihs reported from Abu Hurayrah. Concerning Allah's statement,وَإِن يَكَادُ الَّذِينَ كَفَرُواْ لَيُزْلِقُونَكَ بِأَبْصَـرِهِمْ(And verily, those who disbelieve would almost make you slip with their eyes) Ibn `Abbas, Mujahid and others have said,لَيُزْلِقُونَكَ(would make you slip) "In order to have some effect on you."بِأَبْصَـرِهِمْ(with their eyes) meaning, `they will affect you by looking at you with their eyes (i.e., the evil eye).' This means `they are jealous of you due to their hatred of you, and were it not for Allah's protection of you, defending you against them (then their evil eye would harm you).'The Effect of the Evil Eye is RealIn this Ayah is a proof that the effect of the evil eye and its affliction by the command of Allah is real. Many Hadiths have been reported concerning this through numerous routes of transmission. The Hadith of Buraydah bin Al-Husayb Abu `Abdullah bin Majah recorded from Buraydah bin Al-Husayb that the Messenger of Allah said,«لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَة»(There is no Ruqyah except to cure the evil eye and the sting.) This is how Ibn Majah recorded this Hadith. Imam Muslim also recorded this Hadith in his Sahih on the authority of Buraydah himself, but he did not attribute it to the Prophet . There is a story concerning this incident (as reported by Buraydah in Sahih Muslim), and At-Tirmidhi recorded the Hadith in this manner (like Muslim's version). This Hadith has also been recorded by Imam Al-Bukhari, Abu Dawud and At-Tirmidhi on the authority of `Imran bin Husayn, however, he did not attribute it to the Prophet . `Imran's wording is,«لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَة»(There is no Ruqyah except to cure the evil eye and the sting.)" Muslim recorded in his Sahih from Ibn `Abbas that the Prophet said,«الْعَيْنُ حَقٌّ وَلَوْ كَانَ شَيْءٌ سَابَقَ الْقَدَرَ سَبَقَتِ الْعَيْنُ وَإِذَا اسْتُغْسِلْتُمْ فَاغْسِلُوا»(The evil eye is real. If anything were to overtake the divine decree (and change it), then it would be the evil eye. And if you perform Ghusl (to remove the evil eye) then wash well.) Muslim was alone in recording this Hadith, as Al-Bukhari did not mention it. It is reported from Ibn `Abbas that he said, "The Messenger of Allah used to invoke Allah's protection for Al-Hasan and Al-Husayn (his grandsons) by saying,«أُعِيذُكُمَا بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّة»(I seek protection for you two by the perfect Words of Allah from every Shaytan, and dangerous creature, and from every eye that is evil.) Then he would say:«هَكَذَا كَانَ إِبْرَاهِيمُ يُعَوِّذُ إِسْحَاقَ وَإِسْمَاعِيلَ عَلَيْهِمَا السَّلَام»(Thus, did Ibrahim used to seek protection for Ishaq and Isma`il (his sons).)" This Hadith was recorded by Al-Bukhari and the Sunan compilers.The Hadith of Abu Umamah As`ad bin Sahl bin HunayfIbn Majah recorded from Abu Umamah As`ad bin Sahl bin Hunayf that `Amir bin Rabi`ah passed by Sahl bin Hunayf while he was bathing and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today (i.e., commenting on how nice Sahl's skin was)." So he did not leave before he (Sahl) fell down on the ground. So he was brought to the Messenger of Allah and it was said to him (the Prophet ) that Sahl had been afflicted by a seizure. The Prophet then said,«مَنْ تَتَّهِمُونَ بِهِ؟»(Who do you blame (or hold responsible) for this) The people replied, ""Amir bin Rabi`ah." Then the Prophet said,«عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ؟ إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ مَا يُعْجِبُهُ فَلْيَدْعُ لَهُ بِالْبَرَكَة»(Would one of you knowingly kill his brother If one of you sees something of his brother that he likes, then let him supplicate for blessings for him.) Then the Prophet called for some water and he commanded `Amir to perform Wudu' with the water. So he washed his face, his hands up to his two elbows, his two knees, and the inside of his Izar. Then the Prophet commanded him to pour the water over Sahl. Sufyan said that Ma`mar related from Az-Zuhri that he said, "The Prophet ordered him to turn the water pot over (empty its contents over) him (Sahl) from behind him." An-Nasa'i recorded this Hadith through different routes from Abu Umamah with the wording, "And he turned the pot over pouring its contents over him (Sahl) from behind him."The Hadith of Abu Sa`id Al-KhudriIbn Majah recorded that Abu Sa`id Al-Khudri said, "The Messenger of Allah used to seek refuge from the evil eye of the Jinns and the evil eye of humans. Then when the Mu`awwidhatan were revealed, he used them (for seeking protection) and abandoned everything else. This was recorded by At-Tirmidhi, and An-Nasa'i. At-Tirmidhi said, "Hasan."Another Hadith from Abu Sa`id ImamAhmad recorded from Abu Sa`id that Jibril came to the Prophet and said, "O Muhammad, are you suffering from any ailment" The Prophet said,«نَعَم»(Yes)." Then Jibril said,«بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ تَشْنِيكَ، وَاللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيك»("In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from the evil of every soul and every evil eye that hates you, may Allah cure you, in the Name of Allah I pray over you for healing.") This Hadith has been recorded by Muslim and the Sunan compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa`id or Jabir bin `Abdullah that the Messenger of Allah was bothered by some illness, and Jibril came to him and said,«بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ كُلِّ حَاسِدٍ وَعَيْنٍ، اللهُ يَشْفِيك»(In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from every envious person and evil eye, may Allah cure you.)Another Hadith from Abu Sa`idImam Ahmad recorded from Abu Sa`id that Jibril came to the Prophet and said, "O Muhammad, are you suffering from any ailment" The Prophet said,«نَعَم»(Yes)." Then Jibril said,«بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ تَشْنِيكَ، وَاللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيك»("In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from the evil of every soul and every evil eye that hates you, may Allah cure you, in the Name of Allah I pray over you for healing.") This Hadith has been recorded by Muslim and the Sunan compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa`id or Jabir bin `Abdullah that the Messenger of Allah was bothered by some illness, and Jibril came to him and said,«بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ كُلِّ حَاسِدٍ وَعَيْنٍ، اللهُ يَشْفِيك»(In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from every envious person and evil eye, may Allah cure you.)The Hadith of Asma' bint `UmaysImam Ahmad recorded from `Ubayd bin Rifa`ah Az-Zuraqi that Asma' said, "O Messenger of Allah! Verily, Bani Ja`far are afflicted with the evil eye; should I seek to have Ruqyah " The Prophet replied,«نَعَمْ فَلَوْ كَانَ شَيْءٌ يَسْبِقُ الْقَدَرَ لَسَبَقَتْهُ الْعَيْن»(Yes, for if anything could overcome the divine decree, it would be the evil eye.) This Hadith has been recorded like this by At-Tirmidhi, Ibn Majah, and An-Nasa'i. At-Tirmidhi said concerning it, "Hasan Sahih."The Hadith of `A'ishahIbn Majah recorded from `A'ishah, may Allah be pleased with her, that the Messenger of Allah ordered her to have Ruqyah performed as a cure against the evil eye. This was reported by Al-Bukhari and Muslim. The Hadith of Sahl bin Hunayf Imam Ahmad recorded from Abu Umamah bin Sahl bin Hunayf that his father informed him that the Messenger of Allah went out on a journey in the direction of Makkah and they (the Companions) accompanied him until they came to the valley of Kharrar from Al-Juhfah. They stopped there and Sahl took a bath. He (Sahl) was a white man, with a handsome body and nice skin. So the brother of Bani `Adi bin Ka`b, `Amir bin Rabi`ah looked at Sahl while he bathed and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today." Then Sahl suddenly had a seizure and fell to the ground. So he (Sahl) was brought to the Messenger of Allah and it was said to him, "O Messenger of Allah! Can you do anything for Sahl By Allah, he has not lifted his head nor has he regained consciousness." The Prophet then said,«هَلْ تَتَّهِمُونَ فِيهِ مِنْ أَحَدٍ؟»(Do you all blame (or hold responsible) anyone for what has happened to him) They said, "`Amir bin Rabi`ah looked at him." So the Prophet called `Amir and he was very angry with him. He said,«عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ، هَلَّا إِذَا رَأَيْتَ مَا يُعْجِبُكَ بَرَّكْتَ؟»(Would one of you knowingly kill his brother Why don't you ask Allah to bless your brother when you see something (of him) that you like) Then the Prophet said,«اغْتَسِلْ لَه»(Bathe for him.) So he (`Amir) washed his face, his hands, his elbows, his knees, his feet and the inside of his Izar (waist wrapper) in a drinking vessel. Then that water was poured over him (Sahl). A man poured it over Sahl's head and his back from behind him, then the container was turned upside down and emptied behind him. This was done, and afterwards Sahl recovered and left with the people having nothing wrong with him."The Hadith of `Amir bin Rabi`ahImam Ahmad recorded in his Musnad that `Ubaydullah bin `Amir said, "`Amir bin Rabi`ah and Sahl bin Hanayf went off together intending to bathe. So they went about their business using coverings (to cover their nakedness). So `Amir removed a cloak of wool that he (Sahl) was using to conceal himself. He (`Amir) said, `I looked at him and my eye fell upon him while he was pouring water on himself bathing. Then I heard a loud splash in the water coming from where he was. So I went to him, and I called him three times, but he did not answer me. So I went to the Prophet and informed him. Then, the Prophet came walking, and he was wading in the water. I can still picture the whiteness of his shins. When he came to Sahl (who was unconscious), he hit him on his chest with his hand and said,«اللْهُمَّ اصْرِفْ عَنْهُ حَرَّهَا وَبَرْدَهَا وَوَصَبَهَا»(O Allah! Remove from him its heat, its cold and its pain.) He (Sahl) then stood up, and Allah's Messenger said,«إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ، أَوْ مِنْ نَفْسِهِ، أَوْ مِنْ مَالِهِ مَا يُعْجِبُهُ، فَلْيُبَرِّكْ فَإِنَّ الْعَيْنَ حَق»(If one of you sees in his brother, or himself, or his wealth that which pleases him, then he should ask Allah to bless it, for verily, the evil eye is real.)The Accusation of the Disbelievers and the Reply to ThemAllah says,وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ(and they say: "Verily, he is a madman!") meaning, they cut at him with their eyes and attack him with their tongues saying, "Verily, he is a madman." They say this because he came with the Qur'an. Allah then says,وَمَا هُوَ إِلاَّ ذِكْرٌ لِّلْعَالَمِينَ (But it is nothing else but a Reminder to all the creatures (`Alamin).) This is the end of the explanation (Tafsir) of Surah Nun (or Al-Qalam), and all praise and blessing belong to Allah.

Had it not been for a favour from his Lord he would have been cast blame-worthy on a barren plain.

Were it not for his Lord’s favour that reached him, he would have surely been cast onto the desolate land, reproached.

Had there not overtaken him a blessing from his Lord he would have been cast upon the wilderness, being condemned.

[And remember:] had not grace from his Sustainer reached him, he would indeed have been cast forth upon that barren shore in a state of disgrace:

Had not grace from his Lord reached him, he had surely been cast into the wilderness in a plight.

Had not a Grace from his Lord reached him, he would indeed have been (left in the stomach of the fish, but We forgave him), so he was cast off on the naked shore, while he was to be blamed.

Were it not for his Lord’s favor that reached him, he would have been thrown into the wilderness, fully despised.

had his Lord not bestowed His favour upon him, he would have been cast upon that barren shore (and would have remained there) in disgrace.

Had not a grace from his Lord reached him, he would indeed have been (left in the stomach of the fish, but We forgave him), so he was cast off on the naked shore, while he was to be blamed.

Had it not been that favour from his Lord had reached him he surely had been cast into the wilderness while he was reprobate.

Had it not been for a blessing that came to his rescue from his Lord, he would surely have been cast on the bare shore, being blameworthy.

Had the favor of his Lord not come upon him, he would have been blamed, cast upon the shore.

If not that a favor from his Lord overtook him, he would have been thrown onto the naked shore while he was censured.

and who cried (for help) to his Lord, while imprisoned and helpless inside the fish. Had it not been for a favor from his Lord, he would have been left out in the open, deserving blame for his shortcomings.

Were it not that favor from his Lord had overtaken him, he would certainly have been cast down upon the naked Found while he was blamed.

Lawl<u>a</u> an tad<u>a</u>rakahu niAAmatun min rabbihi lanubi<u>th</u>a bi<b>a</b>lAAar<u>a</u>i wahuwa ma<u>th</u>moom<b>un</b>

Had his Lord's grace not been bestowed upon him, he would have been cast away in disgrace upon that desolate shore.

Had not Grace from his Lord reached him, he would indeed have been cast off on the naked shore, in disgrace.

68

لَّوْلَآ أَن تَدَٰرَكَهُۥ نِعْمَةٌ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلْعَرَآءِ وَهُوَ مَذْمُومٌ

Had it not been for the mercy of Allah reaching him, the whale would have thrown him on a barren land, rebuked.

Had it not been for the mercy of Allah reaching him, the whale would have thrown him on a barren land, rebuked.

<p>1-This is the literal translation of the Qur'anic phrase used here. The exegetes have explained it in two different ways. Some of them are of the view that, according to the Arabic usage, 'exposure of the shin' is an idiomatic expression for a severe state of distress. When a person is confronted with such a distress, he normally lays his shins bare. Therefore, exposure of the shin has been taken as indicative of such a state. Given this interpretation, the verse means that on the day when the disbelievers will face the severe distress, they will be called upon to prostrate themselves, but they will not be able to do so, because their backs will be made flat, with no elasticity to bow down. Some other commentators, however, take the phrase in its literal sense. They say that the 'Shin' referred to here is the Shin of Allah Ta'ala, which is one of His attributes, the exact nature of which is neither known to anybody, nor discoverable in this world. (But obviously, it is not like the shins of human beings). According to this interpretation, the verse means that, at some stage on the Day of Judgment, Allah Ta'ala will expose this attribute of His which is called 'Shin', and they will be called upon to prostrate before it. This interpretation is supported by an authentic hadith reported by Bukhari and Muslim.</p><p>2-It refers to Sayyidna Yunus (علیہ السلام) who was devoured by a fish after he left his nation. Full description of the event has been given in Surah Yunus. (Muhammad Taqi Usmani)</p><p>3-According to the explanation given to this verse by Maulana Ashraf Ali Thanawi (رح) ، 'Favour from His Lord' means the acceptance of his repentance, and 'wilderness' refers to the place where he was thrown by the fish. If this verse is read in juxtaposition with Verses 143, 144 of Surah As-Saffat, the sense appears to be that if Yunus had not offered tasbih and taubah, he would have remained in the belly of the fish for good, and if he had repented, but was not favoured by Allah with the acceptance of his taubah, he would have been cast by the fish into the wilderness, due to his repentance, but in a reproachable state. However, since Allah favoured him with accepting his taubah, he was no more reproachable. Some other scholars, however, suggest that 'wilderness' in this verse refers to the plain of Hashr, and the verse means that if Allah had not accepted his taubah, he would have been cast into the plain of Hashr in a reproachable state.</p><p>4-It means that they glare at you with such a hatred and anger as if they were to make you slip from your standpoint due to their aversion.</p>

1-This is the literal translation of the Qur'anic phrase used here. The exegetes have explained it in two different ways. Some of them are of the view that, according to the Arabic usage, 'exposure of the shin' is an idiomatic expression for a severe state of distress. When a person is confronted with such a distress, he normally lays his shins bare. Therefore, exposure of the shin has been taken as indicative of such a state. Given this interpretation, the verse means that on the day when the disbelievers will face the severe distress, they will be called upon to prostrate themselves, but they will not be able to do so, because their backs will be made flat, with no elasticity to bow down. Some other commentators, however, take the phrase in its literal sense. They say that the 'Shin' referred to here is the Shin of Allah Ta'ala, which is one of His attributes, the exact nature of which is neither known to anybody, nor discoverable in this world. (But obviously, it is not like the shins of human beings). According to this interpretation, the verse means that, at some stage on the Day of Judgment, Allah Ta'ala will expose this attribute of His which is called 'Shin', and they will be called upon to prostrate before it. This interpretation is supported by an authentic hadith reported by Bukhari and Muslim.2-It refers to Sayyidna Yunus (علیہ السلام) who was devoured by a fish after he left his nation. Full description of the event has been given in Surah Yunus. (Muhammad Taqi Usmani)3-According to the explanation given to this verse by Maulana Ashraf Ali Thanawi (رح) ، 'Favour from His Lord' means the acceptance of his repentance, and 'wilderness' refers to the place where he was thrown by the fish. If this verse is read in juxtaposition with Verses 143, 144 of Surah As-Saffat, the sense appears to be that if Yunus had not offered tasbih and taubah, he would have remained in the belly of the fish for good, and if he had repented, but was not favoured by Allah with the acceptance of his taubah, he would have been cast by the fish into the wilderness, due to his repentance, but in a reproachable state. However, since Allah favoured him with accepting his taubah, he was no more reproachable. Some other scholars, however, suggest that 'wilderness' in this verse refers to the plain of Hashr, and the verse means that if Allah had not accepted his taubah, he would have been cast into the plain of Hashr in a reproachable state.4-It means that they glare at you with such a hatred and anger as if they were to make you slip from your standpoint due to their aversion.

Then his Lord chose him and placed him among the upright.

His Lord therefore chose him and made him among those deserving His proximity.

But his Lord had chosen him, and He placed him among the righteous.

but [as it was,] his Sustainer had elected him and placed him among the righteous.

Then his Lord chose him and made him of the righteous.

But his Lord chose him and made him of the righteous.

But his Lord chose him, and made him one of the righteous.

But his Lord exalted him, and included him among His righteous servants.

Then his Lord chose him and made him of the righteous.

But his Lord chose him and placed him among the righteous.

So his Lord chose him and made him one of the righteous.

But his Lord had chosen him and He placed him among the righteous.

And his Lord chose him and made him of the righteous.

But his Lord chose him as His Prophet and made him one of the righteous ones.

Then his Lord chose him, and He made him of the good.

Fa<b>i</b>jtab<u>a</u>hu rabbuhu fajaAAalahu mina a<b>l</b><u>ssa</u>li<u>h</u>een<b>a</b>

But his Lord chose him for His own and made him one of the righteous.

Thus did his Lord choose him and make him of the Company of the Righteous.

68

فَٱجْتَبَٰهُ رَبُّهُۥ فَجَعَلَهُۥ مِنَ ٱلصَّٰلِحِينَ

But his Lord chose him and made him one of His pious servants.

But his Lord chose him and made him one of His pious servants.

But the unbelievers would like to stare you out of balance when they hear the warning, and say: "Surely he is possessed;"

And indeed the disbelievers seem as if they would topple you with their evil gaze when they hear the Qur’an, and they say, “He is indeed insane.”

The unbelievers wellnigh strike thee down with their glances, when they hear the Reminder, and they say, 'Surely he is a man possessed!'

Hence, [be patient,] even though they who are bent on denying the truth would all but kill thee with their eyes whenever they hear this reminder, and [though] they say, "[As for Muhammad,] behold, most surely he is a madman!"

And those who disbelieve well-nigh cause thee to stumble with their looks when they hear the Admonition, and they say: verily he is mad.

And verily, those who disbelieve would almost make you slip with their eyes through hatredness when they hear the Reminder (the Quran), and they say: "Verily, he (Muhammad SAW) is a madman!"

Those who disbelieve almost stab you with their glances when they hear the message, and say, “He is crazy!”

When the unbelievers hear this Exhortation, they look at you as though they would knock you off your feet with their (hostile) glances. They say: “Surely he is afflicted with madness”;

And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur'an), and they say: "Verily, he is a madman!"

And lo! those who disbelieve would fain disconcert thee with their eyes when they hear the Reminder, and they say: Lo! he is indeed mad;

Indeed the faithless almost devour you with their eyes when they hear this Reminder, and they say, ‘He is indeed crazy.’

When the unbelievers hear the Reminder, they nearly strike you down with their glances, and say: 'Surely, he is mad'

And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say, "Indeed, he is mad."

When the disbelievers listen to you reciting the Quran they almost try to destroy you with their piercing eyes. Then they say, "He is certainly insane".

And those who disbelieve would almost smite you with their eyes when they hear the reminder, and they say: Most surely he is mad.

Wain yak<u>a</u>du alla<u>th</u>eena kafaroo layuzliqoonaka biab<u>sa</u>rihim lamm<u>a</u> samiAAoo a<b>l</b><u>thth</u>ikra wayaqooloona innahu lamajnoon<b>un</b>

When those who deny the truth hear the admonition, they would almost cause you to stumble with their evil eyes; and they say, "He is certainly mad."

And the Unbelievers would almost trip thee up with their eyes when they hear the Message; and they say: "Surely he is possessed!"

68

وَإِن يَكَادُ ٱلَّذِينَ كَفَرُوا۟ لَيُزْلِقُونَكَ بِأَبْصَٰرِهِمْ لَمَّا سَمِعُوا۟ ٱلذِّكْرَ وَيَقُولُونَ إِنَّهُۥ لَمَجْنُونٌ

And indeed, those who disbelieve in Allah and reject his Messengers could almost bring you to the ground with their eyes due to their extremely sharp glances towards you when they hear this Qur’ān that was revealed to you. While following their desires and turning away from the truth, they say, “Indeed, the Messenger who has brought it is a madman.”

And indeed, those who disbelieve in Allah and reject his Messengers could almost bring you to the ground with their eyes due to their extremely sharp glances towards you when they hear this Qur’ān that was revealed to you. While following their desires and turning away from the truth, they say, “Indeed, the Messenger who has brought it is a madman.”

<p>وَإِن يَكَادُ الَّذِينَ كَفَرُ‌وا لَيُزْلِقُونَكَ بِأَبْصَارِ‌هِمْ (And indeed the disbelievers seem to trip you up with their glances when they hear the Reminder, and say, "He is a madman indeed 68:51). The verb 'layuzliqunaka' is derived from izlaq which means 'to trip up or to cause someone to fall or make a mistake' [ Raghib ]. The verse says to the Holy Prophet that disbelievers cast angry looks at him that they might frighten him into giving up his mission or intimidate him into yielding to their pressure tactics. When they listen to Divine words, they call him a madman. But far from it, his teaching contains the quintessence of wisdom - the Qur'an puts it thus:</p><p>وَمَا هُوَ إِلَّا ذِكْرٌ‌ لِّلْعَالَمِينَ (And it is nothing else but a Reminder for all the worlds.... 68:52). Divine words are a Reminder and an admonition for the entire universe. The Reminder will lift the people from the lowest depths of degradation to the highest summits of greatness and glory. It would also cleanse them and free them from moral blemishes and raise their spiritual stature. Is it possible for an insane person to receive and deliver such a Sublime Divine Message? Can a Prophet of such a high caliber be called a madman? The earlier verses of this Surah rebutted the charge of insanity against the Holy Prophet ﷺ . Towards the end of the Surah, the same charge of lunacy is rebutted again in a different style.</p><p>Imam Baghawi (رح) and some other commentators have reported another event as background of this verse. The evil eye is a reality which causes loss, illness and destruction. Authentic Traditions report that it is a reality. The Arabs also believed that an evil eye is a reality. There was a person famous in Arabia to cast an evil eye on camels or animals to cause instant death or destruction. The pagans of Arabia were enemies of the Holy Prophet ﷺ and in every possible way they were after persecuting him and killing him. They left no stone unturned in harming him. They even contemplated afflicting him with an evil eye. They therefore decided to secure the services of the particular person who could effectively cast an evil eye. He was instructed to cast the evil eye on the Messenger of Allah ﷺ so that he would become ill. He exerted himself to the utmost, but to no avail. Allah protected him and he was unaffected. The verses were revealed in connection with this incident.</p><p>Special Note</p><p>Sayyidna Hasan Basri (رح) reports that if anyone is affected by the evil eye, these verses (51 52) may be recited and blown on the person: the ill effect will be dispelled.</p><p>Alhamdulillah</p><p>The Commentary on</p><p>Surah Al-Qalam</p><p>Ends here</p>

وَإِن يَكَادُ الَّذِينَ كَفَرُ‌وا لَيُزْلِقُونَكَ بِأَبْصَارِ‌هِمْ (And indeed the disbelievers seem to trip you up with their glances when they hear the Reminder, and say, "He is a madman indeed 68:51). The verb 'layuzliqunaka' is derived from izlaq which means 'to trip up or to cause someone to fall or make a mistake' [ Raghib ]. The verse says to the Holy Prophet that disbelievers cast angry looks at him that they might frighten him into giving up his mission or intimidate him into yielding to their pressure tactics. When they listen to Divine words, they call him a madman. But far from it, his teaching contains the quintessence of wisdom - the Qur'an puts it thus:وَمَا هُوَ إِلَّا ذِكْرٌ‌ لِّلْعَالَمِينَ (And it is nothing else but a Reminder for all the worlds.... 68:52). Divine words are a Reminder and an admonition for the entire universe. The Reminder will lift the people from the lowest depths of degradation to the highest summits of greatness and glory. It would also cleanse them and free them from moral blemishes and raise their spiritual stature. Is it possible for an insane person to receive and deliver such a Sublime Divine Message? Can a Prophet of such a high caliber be called a madman? The earlier verses of this Surah rebutted the charge of insanity against the Holy Prophet ﷺ . Towards the end of the Surah, the same charge of lunacy is rebutted again in a different style.Imam Baghawi (رح) and some other commentators have reported another event as background of this verse. The evil eye is a reality which causes loss, illness and destruction. Authentic Traditions report that it is a reality. The Arabs also believed that an evil eye is a reality. There was a person famous in Arabia to cast an evil eye on camels or animals to cause instant death or destruction. The pagans of Arabia were enemies of the Holy Prophet ﷺ and in every possible way they were after persecuting him and killing him. They left no stone unturned in harming him. They even contemplated afflicting him with an evil eye. They therefore decided to secure the services of the particular person who could effectively cast an evil eye. He was instructed to cast the evil eye on the Messenger of Allah ﷺ so that he would become ill. He exerted himself to the utmost, but to no avail. Allah protected him and he was unaffected. The verses were revealed in connection with this incident.Special NoteSayyidna Hasan Basri (رح) reports that if anyone is affected by the evil eye, these verses (51 52) may be recited and blown on the person: the ill effect will be dispelled.AlhamdulillahThe Commentary onSurah Al-QalamEnds here

Whilst it is no more than reminder for the people of the world.

Whereas it is not but an advice to the entire creation!

And it is nothing but a Reminder unto all beings.

[Be patient:] for this is nought else but a reminder [from God] to all mankind.

While it is naught but an admonition Unto the worlds.

But it is nothing else than a Reminder to all the 'Alamin (mankind, jinns and all that exists).

But it is no less than a reminder to all the Worlds.

although this is nothing but an Exhortation (to goodness) for everyone in the world.

But it is nothing else than a Reminder to all the creatures (`Alamin).

When it is naught else than a Reminder to creation.

Yet it is just a reminder for all the nations.

But it is nothing other than a Reminder for all the worlds.

But it is not except a reminder to the worlds.

The Quran is nothing but a reminder from God to mankind.

And it is naught but a reminder to the nations.

Wam<u>a</u> huwa ill<u>a</u> <u>th</u>ikrun lilAA<u>a</u>lameen<b>a</b>

Yet it is purely an admonition to mankind.

But it is nothing less than a Message to all the worlds.

68

وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ

Yet the Qur’ān that has been revealed to you is only a reminder and admonition for the humans and the Jinn.

Yet the Qur’ān that has been revealed to you is only a reminder and admonition for the humans and the Jinn.

THE CONCRETE REALITY.

The true event!

The Indubitable!

OH, THE LAYING-BARE of the truth!

The Inevitable Calamity!

The Reality (i.e. the Day of Resurrection)!

The Reality.

The indubitable event!

Al-Haqqah!

The Reality!

The Besieger!

The Resurrection Verifier;

The Inevitable Reality -

The Inevitable! (Day of Judgment).

The sure calamity!

Al<u>ha</u>qqa<b>tu</b>

The Inevitable Hour!

The Sure Reality!

69

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱلْحَآقَّةُ

Allah mentions the hour or resurrection that will occur on everyone.

Allah mentions the hour or resurrection that will occur on everyone.

<p>Commentary</p><p>This Surah is almost wholly devoted to the subject of inevitability of the Resurrection, its horrors, the punishment of unbelievers and the reward of believers. The Day of Judgment is variously referred to in the Qur'an, and in this Surah we encounter the following three names: الْحَاقَّةُ Al-Haqqah 'Imminent Happening', الْقَارِ‌عَةِ Al-Qari'ah 'Shocking Event' and الْوَاقِعَةُ -waqi` ah 'Happening'.</p><p>The word الْحَاقَّةُ Al-haqqah means an 'established fact, or inevitable event, reality or truth'. The word Al-haqqah also means 'Something that provide evidence that something is true.' It can be applied to the Day of Judgment in both senses of the word, because in the first sense the Day of Judgment itself is an established truth, and its occurrence is a certainty. And in the other sense the Day of Judgment will prove to the believers the reality of Paradise and to the unbelievers the reality of Hell. This name of the Day of Judgment is followed by two questions regarding it. The questions have been put to make the readers realise how horrifying the experience would be - beyond normal experience or even imagination.</p><p>The word الْقَارِ‌عَةِ Al-Qari'ah, literally, means 'rumbling'. The Day of Judgment is so called because there will be rumbling sound which will cause agitation or terror in the hearts of people, and will dreadfully destroy the heavenly and earthly bodies and scatter them apart.</p><p>The word الطَّاغِيَةِ At-Taghiyah is derived from tughyan which means 'to exceed the limit', signifying an extremely severe punishment, that is, 'it would be such high pitched sound which would exceed the limit of any of the sounds of the mortal world, and the human heart or brain would not be able to bear'. When Thamud exceeded the limit in denying the Day of Judgment, they were destroyed by that dreadful cry which exceeded all limits. It was a combination of most high pitched sound of thunderbolt together with a flash of lightning that struck them which rent their hearts.</p>

CommentaryThis Surah is almost wholly devoted to the subject of inevitability of the Resurrection, its horrors, the punishment of unbelievers and the reward of believers. The Day of Judgment is variously referred to in the Qur'an, and in this Surah we encounter the following three names: الْحَاقَّةُ Al-Haqqah 'Imminent Happening', الْقَارِ‌عَةِ Al-Qari'ah 'Shocking Event' and الْوَاقِعَةُ -waqi` ah 'Happening'.The word الْحَاقَّةُ Al-haqqah means an 'established fact, or inevitable event, reality or truth'. The word Al-haqqah also means 'Something that provide evidence that something is true.' It can be applied to the Day of Judgment in both senses of the word, because in the first sense the Day of Judgment itself is an established truth, and its occurrence is a certainty. And in the other sense the Day of Judgment will prove to the believers the reality of Paradise and to the unbelievers the reality of Hell. This name of the Day of Judgment is followed by two questions regarding it. The questions have been put to make the readers realise how horrifying the experience would be - beyond normal experience or even imagination.The word الْقَارِ‌عَةِ Al-Qari'ah, literally, means 'rumbling'. The Day of Judgment is so called because there will be rumbling sound which will cause agitation or terror in the hearts of people, and will dreadfully destroy the heavenly and earthly bodies and scatter them apart.The word الطَّاغِيَةِ At-Taghiyah is derived from tughyan which means 'to exceed the limit', signifying an extremely severe punishment, that is, 'it would be such high pitched sound which would exceed the limit of any of the sounds of the mortal world, and the human heart or brain would not be able to bear'. When Thamud exceeded the limit in denying the Day of Judgment, they were destroyed by that dreadful cry which exceeded all limits. It was a combination of most high pitched sound of thunderbolt together with a flash of lightning that struck them which rent their hearts.

<h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">Warning concerning the Greatness of the Day of Judgement</h2><p>Al-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter. So He says,</p><div class="text_uthmani arabic">وَمَآ أَدْرَاكَ مَا الْحَاقَّةُ </div><p>(And what will make you know what Al-Haqqah is)</p><h2 class="title">Mention of the Destruction of the Nations</h2><p>Then Allah mentions the destruction of the nations that denied the Resurrection. He says,</p><div class="text_uthmani arabic">فَأَمَّا ثَمُودُ فَأُهْلِكُواْ بِالطَّاغِيَةِ </div><p>(As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout." Mujahid said, "At-Taghiyah means the sins." This was also said by Ar-Rabi` bin Anas and bin Zayd. They said that it means transgression. After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement,</p><div class="text_uthmani arabic">كَذَّبَتْ ثَمُودُ بِطَغْوَاهَآ </div><p>(Thamud denied through their transgression.) Then Allah says,</p><div class="text_uthmani arabic">وَأَمَّا عَادٌ فَأُهْلِكُواْ بِرِيحٍ صَرْصَرٍ</div><p>(And as for `Ad, they were destroyed by a wind Sarsar) meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi` bin Anas and Ath-Thawri all said about,</p><div class="text_uthmani arabic">عَاتِيَةٍ</div><p>(`Atiyah) "This means severe blowing of the wind." Qatadah said, "It blew fiercely upon them until it pierced their hearts." Ad-Dahhak said,</p><div class="text_uthmani arabic">صَرْصَرٍ</div><p>(Sarsar) "This means cold, and</p><div class="text_uthmani arabic">عَاتِيَةٍ</div><p>(`Atiyah) means, it blew fiercely upon them without any mercy or blessing." `Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless."</p><div class="text_uthmani arabic">سَخَّرَهَا عَلَيْهِمْ</div><p>(Which Allah imposed on them) meaning, He made it overpower them.</p><div class="text_uthmani arabic">سَبْعَ لَيَالٍ وَثَمَـنِيَةَ أَيَّامٍ حُسُوماً</div><p>(for seven nights and eight days Husum,) Husum means, complete, successive and unfortunately evil. Ibn Mas`ud, Ibn `Abbas, Mujahid, `Ikrimah, Ath-Thawri and others all said, "Husum means in succession." It has been reported that `Ikrimah and Ar-Rabi` bin Khuthaym both said, "It means it was unfortunately evil upon them." This is similar to Allah's statement,</p><div class="text_uthmani arabic">فِى أَيَّامٍ نَّحِسَاتٍ</div><p>(in days of calamity) (41: 16) It has been said that it is that which people now call A`jaz (apparently used to mean evil devastation). It seems as though the people took this term from Allah's statement,</p><div class="text_uthmani arabic">فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ</div><p>(so that you could see the people lying toppled, as if they were A`jaz (trunks) of date palms, Khawiyah!) Ibn `Abbas said about,</p><div class="text_uthmani arabic">خَاوِيَةٍ</div><p>(Khawiyah) "It means ruined." Others besides him said, "It means dilapidated." This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless. It has been confirmed in the Two Sahihs that the Messenger of Allah said,</p><div class="text_uthmani arabic">«نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُور»</div><p>(I was helped by an easterly wind and the people of `Ad were destroyed by a westerly wind.)</p><div class="text_uthmani arabic">فَهَلْ تَرَى لَهُم مِّن بَاقِيَةٍ </div><p>(Do you see any remnants of them) meaning, `do you find any one of them left or anyone who even attributes himself to being from them' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says,</p><div class="text_uthmani arabic">وَجَآءَ فِرْعَوْنُ وَمَن قَبْلَهُ</div><p>(And Fir`awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him. Concerning Allah's statement,</p><div class="text_uthmani arabic">وَالْمُؤْتَفِكَـتِ</div><p>(the overthrown cities) those nations that rejected their Messengers.</p><div class="text_uthmani arabic">بِالْخَاطِئَةِ</div><p>(committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi` said,</p><div class="text_uthmani arabic">بِالْخَاطِئَةِ</div><p>(committed Al-Khati'ah.) "This means disobedience." Mujahid said, "They committed errors." Thus, Allah says,</p><div class="text_uthmani arabic">فَعَصَوْاْ رَسُولَ رَبِّهِمْ</div><p>(And they disobeyed their Lord's Messenger, ) meaning they were all of the same type, they all denied the Messenger of Allah who was sent to them. As Allah says,</p><div class="text_uthmani arabic">كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ</div><p>(Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers. This is as Allah says,</p><div class="text_uthmani arabic">كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ </div><p>(The people of Nuh belied the Messengers)</p><div class="text_uthmani arabic">كَذَّبَتْ عَادٌ الْمُرْسَلِينَ </div><p>(`Ad belied the Messengers.)</p><div class="text_uthmani arabic">كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ </div><p>(Thamud belied the Messengers.) However, only one Messenger came to every nation. Thus, Allah says here,</p><div class="text_uthmani arabic">فَعَصَوْاْ رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً </div><p>(And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe." As-Suddi said, "It means destructive."</p><h2 class="title">A Reminder about the Blessing of the Ship</h2><p>Then, Allah says,</p><div class="text_uthmani arabic">إِنَّا لَمَّا طَغَا الْمَآءُ</div><p>(Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn `Abbas and others said, "The water rising beyond its boundary means it increased abundantly." This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing,</p><div class="text_uthmani arabic">إِنَّا لَمَّا طَغَا الْمَآءُ حَمَلْنَـكُمْ فِى الْجَارِيَةِ </div><p>(Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water.</p><div class="text_uthmani arabic">لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً</div><p>(That We might make it an admonition for you) The pronoun "it" here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, `We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. ' This is as Allah says,</p><div class="text_uthmani arabic">وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالاٌّنْعَـمِ مَا تَرْكَبُونَلِتَسْتَوُواْ عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ</div><p>(and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon) (43:12,13) And Allah said,</p><div class="text_uthmani arabic">وَءَايَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِى الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُمْ مِّن مِّثْلِهِ مَا يَرْكَبُونَ </div><p>(And an Ayah 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) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it." However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying,</p><div class="text_uthmani arabic">وَتَعِيَهَآ أُذُنٌ وَعِيَةٌ</div><p>(and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn `Abbas said, "This means an ear that is retentive and hearing." Qatadah said,</p><div class="text_uthmani arabic">أُذُنٌ وَعِيَةٌ</div><p>(by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book." Ad-Dahhak said,</p><div class="text_uthmani arabic">وَتَعِيَهَآ أُذُنٌ وَعِيَةٌ</div><p>(and that it might be retained by the retaining ears.) (69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect." And this is general concerning everyone who understands and retains.</p>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.Warning concerning the Greatness of the Day of JudgementAl-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter. So He says,وَمَآ أَدْرَاكَ مَا الْحَاقَّةُ (And what will make you know what Al-Haqqah is)Mention of the Destruction of the NationsThen Allah mentions the destruction of the nations that denied the Resurrection. He says,فَأَمَّا ثَمُودُ فَأُهْلِكُواْ بِالطَّاغِيَةِ (As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout." Mujahid said, "At-Taghiyah means the sins." This was also said by Ar-Rabi` bin Anas and bin Zayd. They said that it means transgression. After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement,كَذَّبَتْ ثَمُودُ بِطَغْوَاهَآ (Thamud denied through their transgression.) Then Allah says,وَأَمَّا عَادٌ فَأُهْلِكُواْ بِرِيحٍ صَرْصَرٍ(And as for `Ad, they were destroyed by a wind Sarsar) meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi` bin Anas and Ath-Thawri all said about,عَاتِيَةٍ(`Atiyah) "This means severe blowing of the wind." Qatadah said, "It blew fiercely upon them until it pierced their hearts." Ad-Dahhak said,صَرْصَرٍ(Sarsar) "This means cold, andعَاتِيَةٍ(`Atiyah) means, it blew fiercely upon them without any mercy or blessing." `Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless."سَخَّرَهَا عَلَيْهِمْ(Which Allah imposed on them) meaning, He made it overpower them.سَبْعَ لَيَالٍ وَثَمَـنِيَةَ أَيَّامٍ حُسُوماً(for seven nights and eight days Husum,) Husum means, complete, successive and unfortunately evil. Ibn Mas`ud, Ibn `Abbas, Mujahid, `Ikrimah, Ath-Thawri and others all said, "Husum means in succession." It has been reported that `Ikrimah and Ar-Rabi` bin Khuthaym both said, "It means it was unfortunately evil upon them." This is similar to Allah's statement,فِى أَيَّامٍ نَّحِسَاتٍ(in days of calamity) (41: 16) It has been said that it is that which people now call A`jaz (apparently used to mean evil devastation). It seems as though the people took this term from Allah's statement,فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ(so that you could see the people lying toppled, as if they were A`jaz (trunks) of date palms, Khawiyah!) Ibn `Abbas said about,خَاوِيَةٍ(Khawiyah) "It means ruined." Others besides him said, "It means dilapidated." This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless. It has been confirmed in the Two Sahihs that the Messenger of Allah said,«نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُور»(I was helped by an easterly wind and the people of `Ad were destroyed by a westerly wind.)فَهَلْ تَرَى لَهُم مِّن بَاقِيَةٍ (Do you see any remnants of them) meaning, `do you find any one of them left or anyone who even attributes himself to being from them' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says,وَجَآءَ فِرْعَوْنُ وَمَن قَبْلَهُ(And Fir`awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him. Concerning Allah's statement,وَالْمُؤْتَفِكَـتِ(the overthrown cities) those nations that rejected their Messengers.بِالْخَاطِئَةِ(committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi` said,بِالْخَاطِئَةِ(committed Al-Khati'ah.) "This means disobedience." Mujahid said, "They committed errors." Thus, Allah says,فَعَصَوْاْ رَسُولَ رَبِّهِمْ(And they disobeyed their Lord's Messenger, ) meaning they were all of the same type, they all denied the Messenger of Allah who was sent to them. As Allah says,كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ(Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers. This is as Allah says,كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh belied the Messengers)كَذَّبَتْ عَادٌ الْمُرْسَلِينَ (`Ad belied the Messengers.)كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ (Thamud belied the Messengers.) However, only one Messenger came to every nation. Thus, Allah says here,فَعَصَوْاْ رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً (And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe." As-Suddi said, "It means destructive."A Reminder about the Blessing of the ShipThen, Allah says,إِنَّا لَمَّا طَغَا الْمَآءُ(Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn `Abbas and others said, "The water rising beyond its boundary means it increased abundantly." This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing,إِنَّا لَمَّا طَغَا الْمَآءُ حَمَلْنَـكُمْ فِى الْجَارِيَةِ (Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water.لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً(That We might make it an admonition for you) The pronoun "it" here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, `We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. ' This is as Allah says,وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالاٌّنْعَـمِ مَا تَرْكَبُونَلِتَسْتَوُواْ عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ(and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon) (43:12,13) And Allah said,وَءَايَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِى الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُمْ مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And an Ayah 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) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it." However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying,وَتَعِيَهَآ أُذُنٌ وَعِيَةٌ(and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn `Abbas said, "This means an ear that is retentive and hearing." Qatadah said,أُذُنٌ وَعِيَةٌ(by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book." Ad-Dahhak said,وَتَعِيَهَآ أُذُنٌ وَعِيَةٌ(and that it might be retained by the retaining ears.) (69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect." And this is general concerning everyone who understands and retains.

What is the concrete reality?

How tremendous is the true event!

What is the Indubitable?

How awesome that laying-bare of the truth!

What is the Inevitable Calamity?

What is the Reality?

What is the Reality?

And what is that indubitable event?

What is Al-Haqqah

What is the Reality?

What is the Besieger?!

and what is the Resurrection Verifier?

What is the Inevitable Reality?

What is the Inevitable?

What is the sure calamity!

M<u>a</u> al<u>ha</u>qqa<b>tu</b>

What is the Inevitable Hour?

What is the Sure Reality?

69

مَا ٱلْحَآقَّةُ

Then He enhances its importance by asking this question: ‘What is al-Ḥāq-qah?’

Then He enhances its importance by asking this question: ‘What is al-Ḥāq-qah?’

What do you comprehend by the concrete reality?

And what have you understood, how tremendous the true event is!

And what will teach thee what is the Indubitable?

And what could make thee conceive what that laying-bare of the truth will be?

And what shall make thee know that which the Inevitable Calamity is.

And what will make you know what the Reality is?

What will make you understand what the Reality is?

And what do you know what that indubitable event is?

And what will make you know what Al-Haqqah is

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

What will show you what is the Besieger?!

What makes you to know what the Resurrection Verifier is?

And what can make you know what is the Inevitable Reality?

Would that you knew (in detail) what the Inevitable is!

And what would make you realize what the sure calamity is!

Wam<u>a</u> adr<u>a</u>ka m<u>a</u> al<u>ha</u>qqa<b>tu</b>

And what will make you realize what the Inevitable Hour is?

And what will make thee realise what the Sure Reality is?

69

وَمَآ أَدْرَىٰكَ مَا ٱلْحَآقَّةُ

Has anyone taught you about this al-Ḥāq-qah?

Has anyone taught you about this al-Ḥāq-qah?

The Thamud and 'Ad denied the consequential calamity.

The tribes of Thamud and A’ad denied the event of great dismay. (The Day of Resurrection)

Thamood and Ad cried lies to the Clatterer.

THE LIE gave [the tribes of] Thamud and ‘Ad to [all tidings of] that sudden calamity!

The tribes of Thamud and 'Aad belied the Striking Day.

Thamud and 'Ad people denied the Qari'ah [the striking Hour (of Judgement)]!

Thamood and Aad denied the Catastrophe.

The Thamud and the Ad denied the (possibility of a) sudden calamity, calling it false.

Thamud and `Ad denied the Qari`ah!

(The tribes of) Thamud and A'ad disbelieved in the judgment to come.

Thamudand ‘Ad denied the Cataclysm.

Thamood and Aad belied the Clatterer.

Thamud and 'Aad denied the Striking Calamity.

The people of Thamud and Ad denied the Day of Judgment.

Samood and Ad called the striking calamity a lie.

Ka<u>thth</u>abat thamoodu waAA<u>a</u>dun bi<b>a</b>lq<u>a</u>riAAa<b>ti</b>

The tribes of Thamud and 'Ad denied that disaster would strike them:

The Thamud and the 'Ad People (branded) as false the Stunning Calamity!

69

كَذَّبَتْ ثَمُودُ وَعَادٌۢ بِٱلْقَارِعَةِ

The Thamūd, the people of Saleh, and the ‘Ād, the people of Hud all denied the Day of Judgement that will strike the people with its severe horrors.

The Thamūd, the people of Saleh, and the ‘Ād, the people of Hud all denied the Day of Judgement that will strike the people with its severe horrors.

So destroyed were the Thamud by a storm of thunder and lightning;

So regarding the Thamud, they were destroyed by a terrible scream.

As for Thamood, they were destroyed by the Screamer;

Now as for the Thamud - they were destroyed by a violent upheaval [of the earth];

As for Thamud, they were destroyed by the outburst.

As for Thamud, they were destroyed by the awful cry!

As for Thamood, they were annihilated by the Overwhelming.

Then the Thamud were destroyed by an awesome upheaval;

As for Thamud, they were destroyed by the Taghiyah!

As for Thamud, they were destroyed by the lightning.

As for Thamud, they were destroyed by the Cry.

Thamood, they were destroyed by the violent shout (of Gabriel),

So as for Thamud, they were destroyed by the overpowering [blast].

The Thamuds were destroyed by a violent blast of sound.

Then as to Samood, they were destroyed by an excessively severe punishment.

Faamm<u>a</u> thamoodu faohlikoo bi<b>al</b><u>tta</u>ghiya<b>ti</b>

the Thamud were destroyed by a terrible storm of thunder and lightning;

But the Thamud,- they were destroyed by a terrible Storm of thunder and lightning!

69

فَأَمَّا ثَمُودُ فَأُهْلِكُوا۟ بِٱلطَّاغِيَةِ

As for the Thamūd, Allah destroyed them with a scream that reached the height of severity and horror.

As for the Thamūd, Allah destroyed them with a scream that reached the height of severity and horror.

And the 'Ad were destroyed by the furious cold blast of roaring wind

And as for A’ad, they were destroyed by a severe thundering windstorm.

and as for Ad, they were destroyed by a wind clamorous,

and as for the ‘Ad - they were destroyed by a storm wind furiously raging,

And as for 'Aad they were destroyed by a wind, furious. roaring.

And as for 'Ad, they were destroyed by a furious violent wind;

And as for Aad; they were annihilated by a furious, roaring wind.

and the Ad were destroyed by a furiously raging wind-storm

And as for `Ad, they were destroyed by a wind, Sarsar `Atiyah!

And as for A'ad, they were destroyed by a fierce roaring wind,

And as for ‘Ad, they were destroyed by a fierce icy gale,

as for Aad, they were destroyed by a howling, violent wind

And as for 'Aad, they were destroyed by a screaming, violent wind

The Ads were destroyed by a swift, destructive gale

And as to Ad, they were destroyed by a roaring, violent blast.

Waamm<u>a</u> AA<u>a</u>dun faohlikoo biree<u>h</u>in <u>s</u>ar<u>s</u>arin AA<u>a</u>tiya<b>tin</b>

and the 'Ad were destroyed by a furious wind

And the 'Ad, they were destroyed by a furious Wind, exceedingly violent;

69

وَأَمَّا عَادٌ فَأُهْلِكُوا۟ بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ

As for the ‘Ād, Allah destroyed them with a severely cold, relentless wind that reached the height of harshness upon them.

As for the ‘Ād, Allah destroyed them with a severely cold, relentless wind that reached the height of harshness upon them.

<p>The phrase رِ‌يحٍ صَرْ‌صَرٍ‌ (rihin sarsarin) (in verse 6) refers to a violent windstorm which is also severely cold.</p>

The phrase رِ‌يحٍ صَرْ‌صَرٍ‌ (rihin sarsarin) (in verse 6) refers to a violent windstorm which is also severely cold.

Which He sent to assail them for seven nights and eight days running. You should have seen the people prostrate like the decayed trunks of date-palm trees.

He forced it upon them with strength, consecutively for seven nights and eight days – so you would see those people overthrown in it, like trunks of date palms fallen down.

violent that He compelled against them seven nights and eight days, uninterruptedly, and thou mightest see the people laid prostrate in it as if they were the stumps of fallen down palm-trees.

which He willed against them for seven nights and eight days without cease, so that in the end thou couldst see those people laid low [in death], as though they were so many [uprooted] trunks of hollow palm trees:

To which He subjected them for seven nights and eight days in succession, so that thou mightest have seen men during it lying prostrate, as though they were stumps of palms ruined.

Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown (destroyed), as if they were hollow trunks of date-palms!

He unleashed it upon them for seven nights and eight days, in succession. You could see the people tossed around, as though they were stumps of hollow palm-trees.

which He let loose upon them for seven nights and eight days in succession; so that (if you had been there) you might have seen people lying prostrate, as though they were uprooted trunks of hollowed palm trees.

Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!

Which He imposed on them for seven long nights and eight long days so that thou mightest have seen men lying overthrown, as they were hollow trunks of palm-trees.

which He clamped on them for seven gruelling nights and eight days, so that you could see the people there lying about prostrate as if they were hollow trunks of palm trees.

that He subjected upon them for seven nights and eight days consecutively and you might have seen them struck down as if they were the stumps of palm trees that had fallen down.

Which Allah imposed upon them for seven nights and eight days in succession, so you would see the people therein fallen as if they were hollow trunks of palm trees.

which continued to strike them for seven and eight days so that eventually you could see the people lying dead like the hollow trunks of uprooted palm-trees.

Which He made to prevail against them for seven nights and eight days unremittingly, so that you might have seen the people therein prostrate as if they were the trunks of hollow palms.

Sakhkharah<u>a</u> AAalayhim sabAAa lay<u>a</u>lin watham<u>a</u>niyata ayy<u>a</u>min <u>h</u>usooman fatar<u>a</u> alqawma feeh<u>a</u> <u>s</u>arAA<u>a</u> kaannahum aAAj<u>a</u>zu nakhlin kh<u>a</u>wiya<b>tun</b>

which God let loose against them for seven nights and eight days unremittingly, so that you could have seen its people lying prostrate as though they were the hollow trunks of palm-trees which had fallen down.

He made it rage against them seven nights and eight days in succession: so that thou couldst see the (whole) people lying prostrate in its (path), as they had been roots of hollow palm-trees tumbled down!

69

سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَٰنِيَةَ أَيَّامٍ حُسُومًا فَتَرَى ٱلْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ

Allah released it upon them for seven nights and eight days, destroying them all. You would have seen the people destroyed in their homes, thrown onto the ground by the wind; as if they were the decomposed trunks of date palms fallen to the ground.

Allah released it upon them for seven nights and eight days, destroying them all. You would have seen the people destroyed in their homes, thrown onto the ground by the wind; as if they were the decomposed trunks of date palms fallen to the ground.

<p>سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ (seven nights and eight consecutive days'... 69:7). According to some of the narratives, the punishment of windstorm started on Wednesday morning, and lasted till the following Wednesday evening. In this way, it makes up eight days and seven nights.</p><p>The word husuman (in verse 7) is the plural of hasim and means 'cutting them off entirely' or 'causing them to perish completely'.</p><p>The word مُؤْتَفِكَاتُ mu'tafikat (in verse 9) means 'adjacent to one another'. The towns of Sayyidna Lut Sodom and Gomorrah, are so called because they were adjacent to each other or because when the punishment overtook the disbelievers and criminals overthrowing their towns ], they were all jumbled up.1</p><p>(1) Another possible meaning of mu'tafikat is 'overthrown' as mentioned by several exegetes. The translation in the text is based on this meaning. Muhammad Taqi Usmani</p>

سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ (seven nights and eight consecutive days'... 69:7). According to some of the narratives, the punishment of windstorm started on Wednesday morning, and lasted till the following Wednesday evening. In this way, it makes up eight days and seven nights.The word husuman (in verse 7) is the plural of hasim and means 'cutting them off entirely' or 'causing them to perish completely'.The word مُؤْتَفِكَاتُ mu'tafikat (in verse 9) means 'adjacent to one another'. The towns of Sayyidna Lut Sodom and Gomorrah, are so called because they were adjacent to each other or because when the punishment overtook the disbelievers and criminals overthrowing their towns ], they were all jumbled up.1(1) Another possible meaning of mu'tafikat is 'overthrown' as mentioned by several exegetes. The translation in the text is based on this meaning. Muhammad Taqi Usmani

Do you see any trace of them?

So do you see any survivor among them?

Now dost thou see any remnant of them?

and dost thou now see any remnant of them?

Beholdest thou any of them remaining?

Do you see any remnants of them?

Can you see any remnant of them?

Do you now see any trace of them?

Do you see any remnants of them

Canst thou (O Muhammad) see any remnant of them?

So do you see any remaining trace of them?

Can you see any remnant of them now?

Then do you see of them any remains?

Can you see any of their survivors?

Do you then see of them one remaining?

Fahal tar<u>a</u> lahum min b<u>a</u>qiya<b>tin</b>

Do you see any vestige left of them now?

Then seest thou any of them left surviving?

69

فَهَلْ تَرَىٰ لَهُم مِّنۢ بَاقِيَةٍ

Do you see anyone of them remaining, after the punishment that afflicted them?

Do you see anyone of them remaining, after the punishment that afflicted them?

Then came the Pharaoh, and those before him whose habitations were overthrown while they were committing crimes.

And Firaun, and those before him, and the dwellings that were inverted and thrown, had brought error.

Pharaoh likewise, and those before him, and the Subverted Cities -- they committed error,

And there was Pharaoh, too, and [many of] those who lived before him, and the cities that were overthrown - [all of them] indulged in sin upon sin

And Fir'awn and those before him and the overturned cities committed sin.

And Fir'aun (Pharaoh), and those before him, and the cities overthrown [the towns of the people of [Lout (Lot)] committed sin,

Then Pharaoh came, and those before him, and the Overturned Cities steeped in sin.

Pharaoh and those before him and the people of the overturned habitations all engaged in the same great sin.

And Fir`awn, and those before him, and the cities overthrown committed Al-Khati'ah.

And Pharaoh and those before him, and the communities that were destroyed, brought error,

Then Pharaoh and those who were before him, and the towns that were overturned, brought about iniquity.

Similarly, Pharaoh, and those before him, and the ruined villages, sinned

And there came Pharaoh and those before him and the overturned cities with sin.

The Pharaoh, those who lived before him and the people of the Subverted Cities all persisted in doing evil.

And Firon and those before him and the overthrown cities continuously committed sins.

Waj<u>a</u>a firAAawnu waman qablahu wa<b>a</b>lmutafik<u>a</u>tu bi<b>a</b>lkh<u>at</u>ia<b>ti</b>

Pharoah and those before him and the inhabitants of the overthrown cities persistently committed grave sins.

And Pharaoh, and those before him, and the Cities Overthrown, committed habitual Sin.

69

وَجَآءَ فِرْعَوْنُ وَمَن قَبْلَهُۥ وَٱلْمُؤْتَفِكَٰتُ بِٱلْخَاطِئَةِ

Pharaoh and the nations before him, and the communities that were punished by being turned upside down i.e. the people of Lot, all committed wrong acts in ascribing partners with Allah and sins.

Pharaoh and the nations before him, and the communities that were punished by being turned upside down i.e. the people of Lot, all committed wrong acts in ascribing partners with Allah and sins.

When they disobeyed the apostle of their Lord He seized them with an overwhelming punishment.

They therefore disobeyed the Noble Messengers of their Lord – so He seized them with an intense seizure.

and they rebelled against the Messenger of their Lord, and He seized them with a surpassing grip.

and rebelled against their Sustainer's apostles: and so He took them to task with a punishing grasp exceedingly severe!

And they disobeyed their Lord's apostle, so He laid hold of them with a grip increasing.

And they disobeyed their Lord's Messenger, so He punished them with a strong punishment.

But they disobeyed the messenger of their Lord, so He seized them with an overpowering grip.

They did not follow the Messenger of their Lord, and so He seized them with a severe grip.

And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.

And they disobeyed the messenger of their Lord, therefor did He grip them with a tightening grip.

They disobeyed the apostle of their Lord, so He seized them with a terrible seizing.

and rebelled against their Lord's Messenger. So He took them with a stern taking.

And they disobeyed the messenger of their Lord, so He seized them with a seizure exceeding [in severity].

They disobeyed the Messenger of their Lord and He seized them with torment which increased with time.

And they disobeyed the Apostle of their Lord, so He punished them with a vehement punishment.

FaAAa<u>s</u>aw rasoola rabbihim faakha<u>th</u>ahum akh<u>th</u>atan r<u>a</u>biya<b>tan</b>

They defied their Lord's messenger, so He seized them with an ever-tightening grip.

And disobeyed (each) the messenger of their Lord; so He punished them with an abundant Penalty.

69

فَعَصَوْا۟ رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً

Each of them disobeyed their Messengers who were sent to them and rejected them, so Allah seized them with a seizing that exceeded the force required to destroy them.

Each of them disobeyed their Messengers who were sent to them and rejected them, so Allah seized them with a seizing that exceeded the force required to destroy them.

When the water rose in flood, We bore you in the ark,

Indeed when the water swelled up, We boarded you onto the ship.

Lo, when the waters rose, We bore you in the running ship

[And] behold: when the waters [of Noah's flood] burst beyond all limits, it was We who caused you to be borne [to safety] in that floating ark,

Verily We! when the water rose, We bare you upon the traversing ark.

Verily! When the water rose beyond its limits [Nuh's (Noah) Flood], We carried you (mankind) in the floating [ship that was constructed by Nuh (Noah)].

When the waters overflowed, We carried you in the cruising ship.

Verily when the water rose to great heights, We bore you upon a floating vessel (i.e. the Ark)

Verily, when the water rose beyond its limits, We carried you in the ship.

Lo! when the waters rose, We carried you upon the ship

Indeed when the Flood rose high, We carried you in a floating ark,

And when the waters rose (high) We carried you in the sailing (Ark),

Indeed, when the water overflowed, We carried your ancestors in the sailing ship

When the flood rose high and covered the whole land, We carried you in the Ark.

Surely We bore you up in the ship when the water rose high,

Inn<u>a</u> lamm<u>a</u> <u>t</u>agh<u>a</u> alm<u>a</u>o <u>h</u>amaln<u>a</u>kum fee alj<u>a</u>riya<b>ti</b>

But We bore you away in the Ark, when the waters rose high,

We, when the water (of Noah's Flood) overflowed beyond its limits, carried you (mankind), in the floating (Ark),

69

إِنَّا لَمَّا طَغَا ٱلْمَآءُ حَمَلْنَٰكُمْ فِى ٱلْجَارِيَةِ

Indeed, when the water exceeded its limit in rising, I carried those of you who were in their backs on the ark that floated and which Noah (peace be upon him) built upon My command. So in effect, I carried you.

Indeed, when the water exceeded its limit in rising, I carried those of you who were in their backs on the ark that floated and which Noah (peace be upon him) built upon My command. So in effect, I carried you.

In order to make it a warning for you, and that the ear retentive may preserve it.

In order to make it a remembrance for you, and in order that the ears that store may remember.

that We might make it a reminder for you and for heeding ears to hold.

so that We might make all this a [lasting] reminder to you all, and that every wide-awake ear might consciously take it in.

That We might make it Unto you an admonition, and thot it might be retained by the retaining ears.

That We might make it a remembrance for you, and the keen ear (person) may (hear and) understand it.

To make it a lesson for you—so that retaining ears may retain it.

so that We might make it an instructive event for you, and retentive ears might preserve its memory.

That We might make it an admonition for you and that it might be retained by the retaining ears.

That We might make it a memorial for you, and that remembering ears (that heard the story) might remember.

that We might make it a reminder for you, and that receptive ears might remember it.

making it a Reminder for you, for all attentive ears to retain.

That We might make it for you a reminder and [that] a conscious ear would be conscious of it.

as a lesson for you, but only attentive ears will retain it.

So that We may make it a reminder to you, and that the retaining ear might retain it.

LinajAAalah<u>a</u> lakum ta<u>th</u>kiratan wataAAiyah<u>a</u> o<u>th</u>unun w<u>a</u>AAiya<b>tun</b>

so that We might make it a reminder for you and so that attentive ears might retain it.

That We might make it a Message unto you, and that ears (that should hear the tale and) retain its memory should bear its (lessons) in remembrance.

69

لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَآ أُذُنٌ وَٰعِيَةٌ

So that I could let the ark and its tale become a lesson through which proof of the destruction of the people of disbelief could be taken, together with the saving of the people of faith, and so attentive ears could take heed.

So that I could let the ark and its tale become a lesson through which proof of the destruction of the people of disbelief could be taken, together with the saving of the people of faith, and so attentive ears could take heed.

When the single blast is sounded on the trumpet,

So when the Trumpet will be blown, with a sudden single blow.

So, when the Trumpet is blown with a single blast

Hence, [bethink yourselves of the Last Hour,] when the trumpet [of judgment] shall be sounded with a single blast,

And when the Trumpet shall sound a single blast.

Then when the Trumpet will be blown with one blowing (the first one),

Then, when the Trumpet is sounded a single time.

So when the Trumpet is blown with a single blast

Then when the Trumpet will be blown with one blowing.

And when the trumpet shall sound one blast

When the Trumpet is blown with a single blast

When a single blow is blown on the Horn,

Then when the Horn is blown with one blast

With the first blast of sound from the trumpet,

And when the trumpet is blown with a single blast,

Fai<u>tha</u> nufikha fee a<b>l</b><u>ss</u>oori nafkhatun w<u>ah</u>ida<b>tun</b>

When a single blast is blown on the trumpet,

Then, when one blast is sounded on the Trumpet,

69

فَإِذَا نُفِخَ فِى ٱلصُّورِ نَفْخَةٌ وَٰحِدَةٌ

So when the appointed angel will blow into the trumpet once, being the second blowing.

So when the appointed angel will blow into the trumpet once, being the second blowing.

<p>فَإِذَا نُفِخَ فِي الصُّورِ‌ نَفْخَةٌ وَاحِدَةٌ (Then, when the Trumpet will be blown for the first time…69:13). Tirmidhi records a Hadith on the authority of Sayyidna ` Abdullah Ibn ` Umar ؓ that صور sur 'trumpet' is a horn- like object which will be blown on Doomsday.</p><p>نَفْخَةٌ وَاحِدَةٌ ('for the first time…69:13). It means that it will be a sudden and a single continuing sound that will last until all die. The texts of Qur'an and Sunnah show that the trumpet will be blown twice on the Day of Judgment. The first trumpet is called nafkhat-us-sa` aq 'the trumpet of swoon', in connection with which the Qur'an says:</p><p>فَصَعِقَ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْ‌ضِ</p><p>And all those in the heavens and all those in the earth will faint... [ 39:68]</p><p>With this trumpet all angels residing in the heavens and all Jinns and human beings and animals residing on earth will become unconscious and fall to the ground. Whilst they are in the state of unconsciousness, they will die. The second trumpet is called nafkhat-ul-ba` th 'trumpet of Resurrection'. The word bath means 'to rise'. With this trumpet all the dead will rise from death and stand up. The Qur'an describes this situation thus:</p><p>ثُمَّ نُفِخَ فِيهِ أُخْرَ‌ىٰ فَإِذَا هُمْ قِيَامٌ يَنظُرُ‌ونَ</p><p>Thereafter, it will be blown once again, and suddenly they will stand up, looking around. [ 39:68]</p><p>In other words, then the trumpet will be blown a second time and at once they will be standing upright looking on.</p><p>According to some narratives, a third 'trumpet' will also be blown before the two trumpets, which is referred to as nafkhat-ul-faza` ('the trumpet of fright or panic). By a careful analysis of all the narratives and texts, it appears that the first trumpet in its initial stage is nafthat-ul-faza' and in its final stage it will become sa` aq 'the trumpet of swoon or death'. [ Mazhari ]</p>

فَإِذَا نُفِخَ فِي الصُّورِ‌ نَفْخَةٌ وَاحِدَةٌ (Then, when the Trumpet will be blown for the first time…69:13). Tirmidhi records a Hadith on the authority of Sayyidna ` Abdullah Ibn ` Umar ؓ that صور sur 'trumpet' is a horn- like object which will be blown on Doomsday.نَفْخَةٌ وَاحِدَةٌ ('for the first time…69:13). It means that it will be a sudden and a single continuing sound that will last until all die. The texts of Qur'an and Sunnah show that the trumpet will be blown twice on the Day of Judgment. The first trumpet is called nafkhat-us-sa` aq 'the trumpet of swoon', in connection with which the Qur'an says:فَصَعِقَ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْ‌ضِAnd all those in the heavens and all those in the earth will faint... [ 39:68]With this trumpet all angels residing in the heavens and all Jinns and human beings and animals residing on earth will become unconscious and fall to the ground. Whilst they are in the state of unconsciousness, they will die. The second trumpet is called nafkhat-ul-ba` th 'trumpet of Resurrection'. The word bath means 'to rise'. With this trumpet all the dead will rise from death and stand up. The Qur'an describes this situation thus:ثُمَّ نُفِخَ فِيهِ أُخْرَ‌ىٰ فَإِذَا هُمْ قِيَامٌ يَنظُرُ‌ونَThereafter, it will be blown once again, and suddenly they will stand up, looking around. [ 39:68]In other words, then the trumpet will be blown a second time and at once they will be standing upright looking on.According to some narratives, a third 'trumpet' will also be blown before the two trumpets, which is referred to as nafkhat-ul-faza` ('the trumpet of fright or panic). By a careful analysis of all the narratives and texts, it appears that the first trumpet in its initial stage is nafthat-ul-faza' and in its final stage it will become sa` aq 'the trumpet of swoon or death'. [ Mazhari ]

<h2 class="title">A Mention of the Horrors of the Day of Judgement</h2><p>Allah informs of the horrors that will take place on the Day of Judgement. The first of these events is the blowing of fright (into the Trumpet), which will be followed by the blowing of destruction when everyone in the heavens and the earth will be struck down except whoever Allah wills. Then, after this will be the blowing of standing before the Lord of all that exists, and the resurrection, and the gathering. And this is that blowing. It is emphasized here that it is one blowing, because the command of Allah cannot be opposed or prevented, and it does not need to be repeated or stressed. Thus, Allah goes on to say,</p><div class="text_uthmani arabic">وَحُمِلَتِ الاٌّرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَحِدَةً </div><p>(And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) meaning, they will be stretched out to the extent of the surface (of the earth) and the earth will change into something else other than the earth.</p><div class="text_uthmani arabic">فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ </div><p>(Then on that Day shall the Event occur.) meaning, the Day of Judgement.</p><div class="text_uthmani arabic">وَانشَقَّتِ السَّمَآءُ فَهِىَ يَوْمَئِذٍ وَاهِيَةٌ </div><p>(And the heaven will be rent asunder, for that Day it will be frail and torn up.) Ibn Jurayj said, "This is like Allah's statement,</p><div class="text_uthmani arabic">وَفُتِحَتِ السَّمَآءُ فَكَانَتْ أَبْوَباً </div><p>(And the heaven shall be opened, it will become as gates.) (78:19) Ibn `Abbas said, "It (the sky) will be torn apart and the Throne will be near it."</p><div class="text_uthmani arabic">وَالْمَلَكُ عَلَى أَرْجَآئِهَآ</div><p>(And the angels will be on its sides,) The word Malak here is referring to the species of angels (all of them); meaning the angels collectively will be standing on the sides of the heavens. Ar-Rabi` bin Anas said concerning Allah's statement,</p><div class="text_uthmani arabic">وَالْمَلَكُ عَلَى أَرْجَآئِهَآ</div><p>(And the angels will be on its sides,) "This means that they will be standing on what has been ground to powder of the heavens looking at the people of the earth.'</p><h2 class="title">The Children of Adam being presented before Allah</h2><p>Concerning the statement of Allah,</p><div class="text_uthmani arabic">يَوْمَئِذٍ تُعْرَضُونَ لاَ تَخْفَى مِنكُمْ خَافِيَةٌ </div><p>(That Day shall you be brought to Judgement, not a secret of you will be hidden.) meaning, `you will all be presented to the Knower of the secrets and private counsels. He is the One from Whom none of your affairs are hidden. He is the Knower of all things apparent, secret and hidden.' This is the reason that Allah says,</p><div class="text_uthmani arabic">لاَ تَخْفَى مِنكُمْ خَافِيَةٌ</div><p>(not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa that the Messenger of Allah said,</p><div class="text_uthmani arabic">«يُعْرَضُ النَّاسُ يَوْمَ الْقِيَامَةِ ثَلَاثَ عَرْضَاتٍ، فَأَمَّا عَرْضَتَانِ فَجِدَالٌ وَمَعَاذِيرُ، وَأَمَّا الثَّالِثَةُ فَعِنْدَ ذَلِكَ تَطِيرُ الصُّحُفُ فِي الْأَيْدِي فَآخِذٌ بِيَمِينِهِ وَآخِذٌ بِشِمالِه»</div><p>(The people will be exhibited three times on the Day of Judgement. The first two presentations will be (their) arguing and offering excuses. During the third presentation the pages (records) will fly into their hands. Some of them will receive the records in their right hands and some will receive them in their left hands.) Ibn Majah and At-Tirmidhi both recorded this Hadith.</p>

A Mention of the Horrors of the Day of JudgementAllah informs of the horrors that will take place on the Day of Judgement. The first of these events is the blowing of fright (into the Trumpet), which will be followed by the blowing of destruction when everyone in the heavens and the earth will be struck down except whoever Allah wills. Then, after this will be the blowing of standing before the Lord of all that exists, and the resurrection, and the gathering. And this is that blowing. It is emphasized here that it is one blowing, because the command of Allah cannot be opposed or prevented, and it does not need to be repeated or stressed. Thus, Allah goes on to say,وَحُمِلَتِ الاٌّرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَحِدَةً (And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) meaning, they will be stretched out to the extent of the surface (of the earth) and the earth will change into something else other than the earth.فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Event occur.) meaning, the Day of Judgement.وَانشَقَّتِ السَّمَآءُ فَهِىَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it will be frail and torn up.) Ibn Jurayj said, "This is like Allah's statement,وَفُتِحَتِ السَّمَآءُ فَكَانَتْ أَبْوَباً (And the heaven shall be opened, it will become as gates.) (78:19) Ibn `Abbas said, "It (the sky) will be torn apart and the Throne will be near it."وَالْمَلَكُ عَلَى أَرْجَآئِهَآ(And the angels will be on its sides,) The word Malak here is referring to the species of angels (all of them); meaning the angels collectively will be standing on the sides of the heavens. Ar-Rabi` bin Anas said concerning Allah's statement,وَالْمَلَكُ عَلَى أَرْجَآئِهَآ(And the angels will be on its sides,) "This means that they will be standing on what has been ground to powder of the heavens looking at the people of the earth.'The Children of Adam being presented before AllahConcerning the statement of Allah,يَوْمَئِذٍ تُعْرَضُونَ لاَ تَخْفَى مِنكُمْ خَافِيَةٌ (That Day shall you be brought to Judgement, not a secret of you will be hidden.) meaning, `you will all be presented to the Knower of the secrets and private counsels. He is the One from Whom none of your affairs are hidden. He is the Knower of all things apparent, secret and hidden.' This is the reason that Allah says,لاَ تَخْفَى مِنكُمْ خَافِيَةٌ(not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa that the Messenger of Allah said,«يُعْرَضُ النَّاسُ يَوْمَ الْقِيَامَةِ ثَلَاثَ عَرْضَاتٍ، فَأَمَّا عَرْضَتَانِ فَجِدَالٌ وَمَعَاذِيرُ، وَأَمَّا الثَّالِثَةُ فَعِنْدَ ذَلِكَ تَطِيرُ الصُّحُفُ فِي الْأَيْدِي فَآخِذٌ بِيَمِينِهِ وَآخِذٌ بِشِمالِه»(The people will be exhibited three times on the Day of Judgement. The first two presentations will be (their) arguing and offering excuses. During the third presentation the pages (records) will fly into their hands. Some of them will receive the records in their right hands and some will receive them in their left hands.) Ibn Majah and At-Tirmidhi both recorded this Hadith.

And the earth and mountains heaved and crushed to powder with one levelling blow,

And the earth and the mountains will be lifted up and crushed with a single crush.

and the earth and the mountains are lifted up and crushed with a single blow,

and the earth and the mountains shall be lifted up and crushed with a single stroke!

And the earth and the mountains shall be borne and the twain shall be crushed with a single crash.

And the earth and the mountains shall be removed from their places, and crushed with a single crushing,

And the earth and the mountains are lifted up, and crushed, with a single crush.

and the earth and the mountains are carried aloft and are crushed to bits at one stroke,

And the earth and the mountains shall be removed from their places, and crushed with a single crushing.

And the earth with the mountains shall be lifted up and crushed with one crash,

and the earth and the mountains are lifted and levelled with a single levelling,

when the earth with all its mountains is lifted up and crushed with a single blow,

And the earth and the mountains are lifted and leveled with one blow -

the earth and mountains will be raised up high and crushed all together.

And the earth and the mountains are borne away and crushed with a single crushing.

Wa<u>h</u>umilati alar<u>d</u>u wa<b>a</b>ljib<u>a</u>lu fadukkat<u>a</u> dakkatan w<u>ah</u>ida<b>tan</b>

and the earth and the mountains are lifted up and then crushed with a single blow,

And the earth is moved, and its mountains, and they are crushed to powder at one stroke,-

69

وَحُمِلَتِ ٱلْأَرْضُ وَٱلْجِبَالُ فَدُكَّتَا دَكَّةً وَٰحِدَةً

And the earth and mountains are raised, then crushed with one severe blow, the earth and its mountains will turn to pieces.

And the earth and mountains are raised, then crushed with one severe blow, the earth and its mountains will turn to pieces.

On that Day will come what is to come.

So that is the day when the forthcoming event will occur.

then, on that day, the Terror shall come to pass,

And so, that which must come to pass will on that day have come to pass;

Then on that Day shall happen the Event.

Then on that Day shall the (Great) Event befall,

On that Day, the Event will come to pass.

on that Day shall that indubitable event come to pass;

Then on that Day shall the Event occur.

Then, on that day will the Event befall.

then, on that day, will the Imminent [Hour] befall

on that Day, the Event occurs.

Then on that Day, the Resurrection will occur,

On that day, the inevitable event will take place

On that day shall the great event come to pass,

Fayawmai<u>th</u>in waqaAAati alw<u>a</u>qiAAa<b>tu</b>

on that Day the Great Event will come to pass.

On that Day shall the (Great) Event come to pass.

69

فَيَوْمَئِذٍ وَقَعَتِ ٱلْوَاقِعَةُ

On the day when all that happens, the Day of Judgement will occur.

On the day when all that happens, the Day of Judgement will occur.

The sky will cleave asunder on that day and fall to pieces.

And the heaven will split asunder – so on that day it will be unstable.

and heaven shall be split, for upon that day it shall be very frail,

and the sky will be rent asunder - for, frail will it have become on that Day -;

And the heaven shall be rent in sunder, it on that Day shall be frail.

And the heaven will split asunder, for that Day it (the heaven will be frail (weak), and torn up,

And the heaven will crack; so on that Day it will be frail.

when the sky will be rent asunder, the grip holding it together having loosened on that Day,

And the heaven will be rent asunder, for that Day it will be frail and torn up.

And the heaven will split asunder, for that day it will be frail.

and the sky will be split open—for it will be frail on that day—

The heaven will be split; because on that Day it will be frail.

And the heaven will split [open], for that Day it is infirm.

and the heavens will be rent asunder,

And the heaven shall cleave asunder, so that on that day it shall be frail,

Wa<b>i</b>nshaqqati a<b>l</b>ssam<u>a</u>o fahiya yawmai<u>th</u>in w<u>a</u>hiya<b>tun</b>

And the sky will be rent asunder, for on that Day it will be so frail.

And the sky will be rent asunder, for it will that Day be flimsy,

69

وَٱنشَقَّتِ ٱلسَّمَآءُ فَهِىَ يَوْمَئِذٍ وَاهِيَةٌ

And the sky will crack open on that day because of the angels descending from it. So on that day it will be weak, whereas it was once solid and unyielding.

And the sky will crack open on that day because of the angels descending from it. So on that day it will be weak, whereas it was once solid and unyielding.

On its fringes will be angels, eight of them, bearing their Lord's throne aloft.

And the angels will be on its sides; and on that day, eight angels will carry the Throne of your Lord above them.

and the angels shall stand upon its borders, and upon that day eight shall carry above them the Throne of thy Lord.

and the angels [will appear] at its ends, and, above them, eight will bear aloft on that Day the throne of thy Sustainer’s almightiness…

And the angels shall be on the borders thereof; and on that Day eight shall bear over them the Throne of thy Lord.

And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them.

And the angels will be ranged around its borders, while eight will be carrying the Throne of your Lord above them that Day.

and the angels will stand on the sides, with eight of them bearing aloft the Throne of your Lord on that Day.

And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them.

And the angels will be on the sides thereof, and eight will uphold the Throne of thy Lord that day, above them.

with the angels all over it, and the Throne of your Lord will be borne that day by eight [angels].

The angels will stand on all its sides. And on that Day, eight (of them) will carry the Throne of your Lord above them.

And the angels are at its edges. And there will bear the Throne of your Lord above them, that Day, eight [of them].

and will turn frail, losing all force. The angels will be around the heavens and on that day eight of them will carry the Throne of your Lord above all the creatures.

And the angels shall be on the sides thereof; and above them eight shall bear on that day your Lord's power.

Wa<b>a</b>lmalaku AAal<u>a</u> arj<u>a</u>ih<u>a</u> waya<u>h</u>milu AAarsha rabbika fawqahum yawmai<u>th</u>in tham<u>a</u>niya<b>tun</b>

The angels will appear by its sides and, on that Day, eight [angels] will bear your Lord's throne above them.

And the angels will be on its sides, and eight will, that Day, bear the Throne of thy Lord above them.

69

وَٱلْمَلَكُ عَلَىٰٓ أَرْجَآئِهَا وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَٰنِيَةٌ

The angels will be on its edges and corners. Eight elite angels will carry the throne of your Lord on that great day.

The angels will be on its edges and corners. Eight elite angels will carry the throne of your Lord on that great day.

<p>وَيَحْمِلُ عَرْ‌شَ رَ‌بِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ (...And on that Day, the Throne of your Lord will be carried above them by eight [ angels ]....69:17). In other words, on the Day of Judgment, eight angels will bear the Throne of the Rahman above their heads. According to some of the Prophetic narratives, before the Judgment Day this task will be carried out by four angels. On the Judgment Day, four more angels will be added to carry out the task.</p><p>As to what is the Throne of the Rahman, what is its reality, its form and shape, how the angels carry it - are transcendental matters and are all beyond human intellect. Allah is beyond time, space and matter, and therefore we are not permitted to pursue these matters pertaining to Him to determine its exact meaning. The noble Companions, their pupils and the righteous elders took the attitude that they simply believed in all transcendental matters and never questioned about them. Whatever Allah means by them is the Truth. Their nature and reality are unknown.</p>

وَيَحْمِلُ عَرْ‌شَ رَ‌بِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ (...And on that Day, the Throne of your Lord will be carried above them by eight [ angels ]....69:17). In other words, on the Day of Judgment, eight angels will bear the Throne of the Rahman above their heads. According to some of the Prophetic narratives, before the Judgment Day this task will be carried out by four angels. On the Judgment Day, four more angels will be added to carry out the task.As to what is the Throne of the Rahman, what is its reality, its form and shape, how the angels carry it - are transcendental matters and are all beyond human intellect. Allah is beyond time, space and matter, and therefore we are not permitted to pursue these matters pertaining to Him to determine its exact meaning. The noble Companions, their pupils and the righteous elders took the attitude that they simply believed in all transcendental matters and never questioned about them. Whatever Allah means by them is the Truth. Their nature and reality are unknown.

You will then be set before Him, and not one of you will remain unexposed.

On that day all of you will be brought forth, so none among you wishing to hide will be able to hide.

On that day you shall be exposed, not one secret of yours concealed.

On that Day you shall be brought to judgment: not [even] the most hidden of your deeds will remain hidden.

The Day whereon ye shall be mustered nothing hidden by you shall be hidden.

That Day shall you be brought to Judgement, not a secret of you will be hidden.

On that Day you will be exposed, and no secret of yours will remain hidden.

That will be the Day when you shall be brought forth (before Allah) and no secret of yours shall remain hidden.

That Day shall you be brought to Judgement, not a secret of you will be hidden.

On that day ye will be exposed; not a secret of you will be hidden.

That day you will be presented [before your Lord]: none of your secrets will remain hidden.

On that Day you shall be exposed, and no secret of yours will remain hidden.

That Day, you will be exhibited [for judgement]; not hidden among you is anything concealed.

On that day all your secrets will be exposed.

On that day you shall be exposed to view-- no secret of yours shall remain hidden.

Yawmai<u>th</u>in tuAAra<u>d</u>oona l<u>a</u> takhf<u>a</u> minkum kh<u>a</u>fiya<b>tun</b>

On that Day you will be brought to judgement and none of your secrets will remain hidden.

That Day shall ye be brought to Judgment: not an act of yours that ye hide will be hidden.

69

يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنكُمْ خَافِيَةٌ

O people! On that Day, you will be exhibited for judgemen]; not hidden among you is anything concealed, rather Allah will be fully aware and watchful of it.

O people! On that Day, you will be exhibited for judgemen]; not hidden among you is anything concealed, rather Allah will be fully aware and watchful of it.

<p>يَوْمَئِذٍ تُعْرَ‌ضُونَ لَا تَخْفَىٰ مِنكُمْ خَافِيَةٌ (On that day, you will be brought forward in a way that no secret of yours will remain secret...69:18). In other words, on the Day of Judgment people will be exposed - no concealed act they did will stay concealed. Nothing is concealed from Divine knowledge and sight even today. The Plain of Gathering has been particularly mentioned in this connection probably because the entire ground will be levelled out as a plain surface. There will be no caves nor mountains, no buildings nor houses nor barriers of any trees. These are the things behind which people normally hide in the mortal world. On the Day of Judgment, none of these things will be available and there will be no possibility of hiding.</p>

يَوْمَئِذٍ تُعْرَ‌ضُونَ لَا تَخْفَىٰ مِنكُمْ خَافِيَةٌ (On that day, you will be brought forward in a way that no secret of yours will remain secret...69:18). In other words, on the Day of Judgment people will be exposed - no concealed act they did will stay concealed. Nothing is concealed from Divine knowledge and sight even today. The Plain of Gathering has been particularly mentioned in this connection probably because the entire ground will be levelled out as a plain surface. There will be no caves nor mountains, no buildings nor houses nor barriers of any trees. These are the things behind which people normally hide in the mortal world. On the Day of Judgment, none of these things will be available and there will be no possibility of hiding.

He who is given his ledger in his right hand, will say: "Here, read my ledger.

So whoever is given his book in his right hand – he will say, “Take, read my account!”

Then as for him who is given his book in his right hand, he shall say, 'Here, take and read my book!

Now as for him whose record shall be placed in his right hand, he will exclaim: "Come you all!" Read this my record!

Then as to him who will be vouchsafed his book in his right hand, he shall say: here! read my book!

Then as for him who will be given his Record in his right hand will say: "Take, read my Record!

As for him who is given his book in his right hand, he will say, “Here, take my book and read it.

On that Day, he whose Record is given to him in his right hand will say: “Lo! Read my Record!

Then as for him who will be given his Record in his right hand will say: "Here! read my Record!"

Then, as for him who is given his record in his right hand, he will say: Take, read my book!

As for him who is given his book in his right hand, he will say, ‘Here, take and read my book!

Then, he who is given his book in his right hand will say: 'Here, take and read my book!

So as for he who is given his record in his right hand, he will say, "Here, read my record!

Those who will receive the books of the records of their deeds in their right hands will say, "Come and read my record.

Then as for him who is given his book in his right hand, he will say: Lo! read my book:

Faamm<u>a</u> man ootiya kit<u>a</u>bahu biyameenihi fayaqoolu h<u>a</u>omu iqraoo kit<u>a</u>biyah

Then he who is given his record in his right hand will exclaim, "Here is my record, read it.

Then he that will be given his Record in his right hand will say: "Ah here! Read ye my Record!

69

فَأَمَّا مَنْ أُوتِىَ كِتَٰبَهُۥ بِيَمِينِهِۦ فَيَقُولُ هَآؤُمُ ٱقْرَءُوا۟ كِتَٰبِيَهْ

As for the one who is given his book of deeds in his right hand, he will say out of happiness and delight, “Take and read my book of deeds!”

As for the one who is given his book of deeds in his right hand, he will say out of happiness and delight, “Take and read my book of deeds!”

<p>هَاؤُمُ اقْرَ‌ءُوا كِتَابِيَهْ (Come here, read my book… 69:19). The word ha'umu, literally means, "come" but, idiomatically, it is used in the sense of the plural imperative verb khudhu "take'. In other words, one who is given his record book in his right hand, he will be elated and, looking at the people around him, will say 'Here, take my account book and read it!'</p>

هَاؤُمُ اقْرَ‌ءُوا كِتَابِيَهْ (Come here, read my book… 69:19). The word ha'umu, literally means, "come" but, idiomatically, it is used in the sense of the plural imperative verb khudhu "take'. In other words, one who is given his record book in his right hand, he will be elated and, looking at the people around him, will say 'Here, take my account book and read it!'

<h2 class="title">The Happiness of the Person Who will receive His Book in His Right Hand and His Good Situation</h2><p>Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgement and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets,</p><div class="text_uthmani arabic">هَآؤُمُ اقْرَؤُاْ كِتَـبيَهْ</div><p>(Here! read my Record!) meaning, `take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. `Abdur-Rahman bin Zayd said, "The meaning of</p><div class="text_uthmani arabic">هَآؤُمُ اقْرَؤُاْ كِتَـبيَهْ</div><p>(Here! read my Record!) is `Here, read my Book.'... The suffix `Um' is a grammatical addition." This is what he (`Abdur-Rahman) said. It seems apparent that the suffix `Um' means here `you all.' Ibn Abi Hatim recorded that `Abdullah bin `Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgement and He will make his sins appear on the outside of his Book of Records. Then He will say to him, `Did you do this' The servant will respond, `Yes my Lord.' Then Allah will say to him, `I will not expose you (or dishonor you) for it, for verily, I have forgiven you. ' The person will then say, `Here (you all) read my Book!"'</p><div class="text_uthmani arabic">إِنِّى ظَنَنتُ أَنِّى مُلَـقٍ حِسَابِيَهْ </div><p>(Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgement. In the Sahih, it is recorded from Ibn `Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying,</p><div class="text_uthmani arabic">«يُدْنِي اللهُ الْعَبْدَ يَوْمَ الْقِيَامَةِ فَيُقَرِّرُهُ بِذُنُوبِهِ كُلِّهَا، حَتْى إِذَا رَأَى أَنَّهُ قَدْ هَلَكَ قَالَ اللهُ تَعَالى: إِنِّي سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا وَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ، ثُمَّ يُعْطَى كِتَابَ حَسَنَاتِهِ بِيَمِينِهِ. وَأَمَّا الْكَافِرُ وَالْمُنَافِقُ فَيَقُولُ الْأَشْهَادُ</div><div class="text_uthmani arabic">هَـؤُلاءِ الَّذِينَ كَذَبُواْ عَلَى رَبِّهِمْ أَلاَ لَعْنَةُ اللَّهِ عَلَى الظَّـلِمِينَ»</div><p>(Allah will bring the servant close (to Him) on the Day of Judgement and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today." Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.")) Allah's statement,</p><div class="text_uthmani arabic">إِنِّى ظَنَنتُ أَنِّى مُلَـقٍ حِسَابِيَهْ </div><p>(Surely, I did believe that I shall meet my account!) means, `I used to be certain in the worldly life that this day would definitely come.' This is as Allah says,</p><div class="text_uthmani arabic">الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَـقُوا رَبِّهِمْ</div><p>((They are those) who are certain that they are going to meet their Lord.) (2:46) Allah then says,</p><div class="text_uthmani arabic">فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ </div><p>(So he shall be in a life, well-pleasing.) (69:21) meaning, pleasant.</p><div class="text_uthmani arabic">فِى جَنَّةٍ عَالِيَةٍ </div><p>(In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet said,</p><div class="text_uthmani arabic">«إِنَّ الْجَنَّةَ مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض»</div><p>(Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says,</p><div class="text_uthmani arabic">قُطُوفُهَا دَانِيَةٌ </div><p>(The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin `Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed." More than one person has said this. Then Allah says,</p><div class="text_uthmani arabic">كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ </div><p>(Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah said,</p><div class="text_uthmani arabic">«اعْمَلُوا وَسَدِّدُوا وَقَارِبُوا، وَاعْلَمُوا أَنَّ أَحَدًا مِنْكُمْ لَنْ يُدْخِلَهُ عَمَلُهُ الْجَنَّة»</div><p>(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admited into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah" He replied,</p><div class="text_uthmani arabic">«وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِيَ اللهُ بِرَحْمَةٍ مِنْهُ وَفَضْل»</div><p>(Not even me, except if Allah covers me with mercy from Himself and grace. )</p>

The Happiness of the Person Who will receive His Book in His Right Hand and His Good SituationAllah informs of the happiness of those who receive their Book in the right hand on the Day of Judgement and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets,هَآؤُمُ اقْرَؤُاْ كِتَـبيَهْ(Here! read my Record!) meaning, `take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. `Abdur-Rahman bin Zayd said, "The meaning ofهَآؤُمُ اقْرَؤُاْ كِتَـبيَهْ(Here! read my Record!) is `Here, read my Book.'... The suffix `Um' is a grammatical addition." This is what he (`Abdur-Rahman) said. It seems apparent that the suffix `Um' means here `you all.' Ibn Abi Hatim recorded that `Abdullah bin `Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgement and He will make his sins appear on the outside of his Book of Records. Then He will say to him, `Did you do this' The servant will respond, `Yes my Lord.' Then Allah will say to him, `I will not expose you (or dishonor you) for it, for verily, I have forgiven you. ' The person will then say, `Here (you all) read my Book!"'إِنِّى ظَنَنتُ أَنِّى مُلَـقٍ حِسَابِيَهْ (Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgement. In the Sahih, it is recorded from Ibn `Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying,«يُدْنِي اللهُ الْعَبْدَ يَوْمَ الْقِيَامَةِ فَيُقَرِّرُهُ بِذُنُوبِهِ كُلِّهَا، حَتْى إِذَا رَأَى أَنَّهُ قَدْ هَلَكَ قَالَ اللهُ تَعَالى: إِنِّي سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا وَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ، ثُمَّ يُعْطَى كِتَابَ حَسَنَاتِهِ بِيَمِينِهِ. وَأَمَّا الْكَافِرُ وَالْمُنَافِقُ فَيَقُولُ الْأَشْهَادُهَـؤُلاءِ الَّذِينَ كَذَبُواْ عَلَى رَبِّهِمْ أَلاَ لَعْنَةُ اللَّهِ عَلَى الظَّـلِمِينَ»(Allah will bring the servant close (to Him) on the Day of Judgement and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today." Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.")) Allah's statement,إِنِّى ظَنَنتُ أَنِّى مُلَـقٍ حِسَابِيَهْ (Surely, I did believe that I shall meet my account!) means, `I used to be certain in the worldly life that this day would definitely come.' This is as Allah says,الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَـقُوا رَبِّهِمْ((They are those) who are certain that they are going to meet their Lord.) (2:46) Allah then says,فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ (So he shall be in a life, well-pleasing.) (69:21) meaning, pleasant.فِى جَنَّةٍ عَالِيَةٍ (In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet said,«إِنَّ الْجَنَّةَ مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض»(Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says,قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin `Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed." More than one person has said this. Then Allah says,كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah said,«اعْمَلُوا وَسَدِّدُوا وَقَارِبُوا، وَاعْلَمُوا أَنَّ أَحَدًا مِنْكُمْ لَنْ يُدْخِلَهُ عَمَلُهُ الْجَنَّة»(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admited into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah" He replied,«وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِيَ اللهُ بِرَحْمَةٍ مِنْهُ وَفَضْل»(Not even me, except if Allah covers me with mercy from Himself and grace. )

I was certain I'll be given my account."

“I was certain that I will confront my account.”

Certainly I thought that I should encounter my reckoning.'

Behold, I did know that [one day] I would have to face my account!

Verily I was sure that I should be a meeter of my reckoning.

"Surely, I did believe that I shall meet my Account!"

I knew I would be held accountable.”

Verily I was sure that I would be handed over my account.”

"Surely, I did believe that I shall meet my account!"

Surely I knew that I should have to meet my reckoning.

Indeed I knew that I will encounter my account [of deeds].’

Indeed, I knew that I should come to my reckoning'

Indeed, I was certain that I would be meeting my account."

I was sure that the record of my deeds would be shown to me".

Surely I knew that I shall meet my account.

Innee <i><u>th</u></i>anantu annee mul<u>a</u>qin <u>h</u>is<u>a</u>biyah

Surely, I knew that I should meet my reckoning,"

"I did really understand that my Account would (One Day) reach me!"

69

إِنِّى ظَنَنتُ أَنِّى مُلَٰقٍ حِسَابِيَهْ

“Indeed, I did good deeds in the world and was convinced of being resurrected and having to meet my reward.”

“Indeed, I did good deeds in the world and was convinced of being resurrected and having to meet my reward.”

So he shall have an agreeable life

He is therefore in the desired serenity.

So he shall be in a pleasing life

And so he will find himself in a happy state of life,

Then he shall be in a life well-pleasing -

So he shall be in a life, well-pleasing.

So he will be in pleasant living.

Then he shall find himself in a life of bliss;

So, he shall be in a life, well-pleasing.

Then he will be in blissful state

So he will have a pleasant life,

His shall be a pleasing life

So he will be in a pleasant life -

They will have a pleasant life

So he shall be in a life of pleasure,

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

so he will live in a state of Bliss

And he will be in a life of Bliss,

69

فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ

So he will be living in a contented manner because of seeing the everlasting favours.

So he will be living in a contented manner because of seeing the everlasting favours.

In high empyrean

In a lofty Garden –

in a lofty Garden,

in a lofty paradise,

In a Garden lofty.

In a lofty Paradise,

In a lofty Garden.

in a lofty Garden

In a lofty Paradise,

In a high garden

in an elevated garden,

in a high Garden,

In an elevated garden,

in an exalted garden

In a lofty garden,

Fee jannatin AA<u>a</u>liya<b>tin</b>

in a lofty garden,

In a Garden on high,

69

فِى جَنَّةٍ عَالِيَةٍ

In a Paradise elevated in position and rank.

In a Paradise elevated in position and rank.

With fruits hanging low within reach,

The fruit clusters of which are hanging down.

its clusters nigh to gather.

with its fruits within easy reach.

Clusters whereof shall be near at hand.

The fruits in bunches whereof will be low and near at hand.

Its pickings are within reach.

the clusters of whose fruit will be hanging low to be within reach (of the inmates of Paradise).

The fruits in bunches whereof will be low and near at hand.

Whereof the clusters are in easy reach.

whose clusters [of fruits] will be within easy reach.

its fruits are near.

Its [fruit] to be picked hanging near.

with fruits within easy reach.

The fruits of which are near at hand:

Qu<u>t</u>oofuh<u>a</u> d<u>a</u>niya<b>tun</b>

with clusters of fruit within easy reach.

The Fruits whereof (will hang in bunches) low and near.

69

قُطُوفُهَا دَانِيَةٌ

The fruits of which will be near to those intending to consume them.

The fruits of which will be near to those intending to consume them.

(And told:) "Eat and drink to your fill as reward for (good) deeds you had done in days of yore."

“Eat and drink with pleasure – the reward of what you sent ahead, in the past days.”

'Eat and drink with wholesome appetite for that you did long ago, in the days gone by.'

[And all who are thus blest will be told:] "Eat and drink with good cheer in return for all [the good deeds] that you have sent ahead in days gone by!"

Eat and drink with benefit for that which ye sent on beforehand in dayspast.

Eat and drink at ease for that which you have sent on before you in days past!

“Eat and drink merrily for what you did in the days gone by.”

(They will be told): “Eat and drink with good cheer as a reward for the good deeds you did in the days that have passed by.”

Eat and drink at ease for that which you have sent on before you in days past!

(And it will be said unto those therein): Eat and drink at ease for that which ye sent on before you in past days.

[He will be told]: ‘Enjoy your food and drink, for what you had sent in advance in past days [for your future life].’

(It will be said): 'Eat and drink with a good appetite because of what you did in days long passed'

[They will be told], "Eat and drink in satisfaction for what you put forth in the days past."

Such people will be told, "Eat and drink with pleasure as the reward for what you did in the past".

Eat and drink pleasantly for what you did beforehand in the days gone by.

Kuloo wa<b>i</b>shraboo haneean bim<u>a</u> aslaftum fee alayy<u>a</u>mi alkh<u>a</u>liya<b>ti</b>

We shall say to him, "Eat and drink joyfully as a reward for the good deeds you did in days gone by."

"Eat ye and drink ye, with full satisfaction; because of the (good) that ye sent before you, in the days that are gone!"

69

كُلُوا۟ وَٱشْرَبُوا۟ هَنِيٓـًٔۢا بِمَآ أَسْلَفْتُمْ فِى ٱلْأَيَّامِ ٱلْخَالِيَةِ

It will be said to them in hospitality, “Eat and drink carefree of any ill repercussions due to the good deeds you sent forth in the days passed in the world.”

It will be said to them in hospitality, “Eat and drink carefree of any ill repercussions due to the good deeds you sent forth in the days passed in the world.”

But whosoever gets his ledger in his left hand, will say: "Would that I were never given my ledger,

And whoever is given his book in his left hand – he will say, “Alas, if only my account were not given to me!”

But as for him who is given his book in his left hand, he shall say, 'Would that I had not been given my book

But as for him whose record shall be placed in his left hand, he will exclaim: "Oh, would that I had never been shown this my record,

Then as to him who shall be vouchsafed his book in his left hand, he shall say: Oh! would that I had not been vouchsafed my book.

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!

But as for him who is given his book in his left hand, he will say, “I wish I was never given my book.

As for him whose Record will be given to him in his left hand, he will exclaim: “Would that I had never been given my Record,

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!"

But as for him who is given his record in his left hand, he will say: Oh, would that I had not been given my book

But as for him who is given his book in his left hand, he will say, ‘I wish I had not been given my book,

But, he who is given his book in his left hand will say: 'Woe to me, would that my book had not been given to me!

But as for he who is given his record in his left hand, he will say, "Oh, I wish I had not been given my record

However, those who will receive the books of the records of their deeds in their left hands will say, "We wish that this record had never been given to us

And as for him who is given his book in his left hand he shall say: O would that my book had never been given me:

Waamm<u>a</u> man ootiya kit<u>a</u>bahu bishim<u>a</u>lihi fayaqoolu y<u>a</u> laytanee lam oota kit<u>a</u>biyah

But he who is given his record in his left hand will say, "If only I had never been given my Record

And he that will be given his Record in his left hand, will say: "Ah! Would that my Record had not been given to me!

69

وَأَمَّا مَنْ أُوتِىَ كِتَٰبَهُۥ بِشِمَالِهِۦ فَيَقُولُ يَٰلَيْتَنِى لَمْ أُوتَ كِتَٰبِيَهْ

As for the one who will be given his book of deeds in his left hand, he will say out of extreme regret, “If only I had not been given my book of deeds, because of the evil deeds deserving punishment within it.”

As for the one who will be given his book of deeds in his left hand, he will say out of extreme regret, “If only I had not been given my book of deeds, because of the evil deeds deserving punishment within it.”

<h2 class="title">The Bad Condition of Whoever is given His Record in His Left Hand</h2><p>These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful.</p><div class="text_uthmani arabic">وَأَمَّا مَنْ أُوتِىَ كِتَـبَهُ بِشِمَالِهِ فَيَقُولُ يلَيْتَنِى لَمْ أُوتَ كِتَـبِيَهْ - وَلَمْ أَدْرِ مَا حِسَابِيَهْ - يلَيْتَهَا كَانَتِ الْقَاضِيَةَ </div><p>((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...") Ad-Dahhak said, "Meaning a death which is not followed by any life." Likewise said Muhammad bin Ka`b, Ar-Rabi` and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him."</p><div class="text_uthmani arabic">مَآ أَغْنَى عَنِّى مَالِيَهْ - هَلَكَ عَنِّى سُلْطَـنِيَهْ </div><p>(My wealth has not availed me; my power has gone from me.) means, `my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says,</p><div class="text_uthmani arabic">خُذُوهُ فَغُلُّوهُ - ثُمَّ الْجَحِيمَ صَلُّوهُ </div><p>(Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said,</p><div class="text_uthmani arabic">ثُمَّ فِى سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعاً فَاْسْلُكُوهُ </div><p>(Then fasten him on a chain whereof the length is seventy cubits!) Ka`b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world." Al-`Awfi reported that Ibn `Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel." Ibn Jurayj reported that Ibn `Abbas said,</p><div class="text_uthmani arabic">فَاْسْلُكُوهُ</div><p>(Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted." Al-`Awfi reported from Ibn `Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet." Imam Ahmad recorded from `Abdullah bin `Amr that the Messenger of Allah said,</p><div class="text_uthmani arabic">«لَوْ أَنَّ رَصَاصَةً مِثْلَ هذِهِ وأشار إلى جُمْجُمَةٍ أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا أَوْ أَصْلَهَا»</div><p>(If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan." Concerning Allah's statement,</p><div class="text_uthmani arabic">إِنَّهُ كَانَ لاَ يُؤْمِنُ بِاللَّهِ الْعَظِيمِ - وَلاَ يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ </div><p>(Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet was (in his last moments) near death he said,</p><div class="text_uthmani arabic">«الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُم»</div><p>(The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says,</p><div class="text_uthmani arabic">فَلَيْسَ لَهُ الْيَوْمَ هَـهُنَا حَمِيمٌ - وَلاَ طَعَامٌ إِلاَّ مِنْ غِسْلِينٍ - لاَّ يَأْكُلُهُ إِلاَّ الْخَـطِئُونَ </div><p>(So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire." Ar-Rabi` and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell." Shabib bin Bishr reported from `Ikrimah that Ibn `Abbas said, `Ghislin will be the blood and fluid that will flow from their flesh." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, `Ghislin is the pus of the people of the Hellfire."</p>

The Bad Condition of Whoever is given His Record in His Left HandThese Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful.وَأَمَّا مَنْ أُوتِىَ كِتَـبَهُ بِشِمَالِهِ فَيَقُولُ يلَيْتَنِى لَمْ أُوتَ كِتَـبِيَهْ - وَلَمْ أَدْرِ مَا حِسَابِيَهْ - يلَيْتَهَا كَانَتِ الْقَاضِيَةَ ((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...") Ad-Dahhak said, "Meaning a death which is not followed by any life." Likewise said Muhammad bin Ka`b, Ar-Rabi` and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him."مَآ أَغْنَى عَنِّى مَالِيَهْ - هَلَكَ عَنِّى سُلْطَـنِيَهْ (My wealth has not availed me; my power has gone from me.) means, `my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says,خُذُوهُ فَغُلُّوهُ - ثُمَّ الْجَحِيمَ صَلُّوهُ (Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said,ثُمَّ فِى سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعاً فَاْسْلُكُوهُ (Then fasten him on a chain whereof the length is seventy cubits!) Ka`b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world." Al-`Awfi reported that Ibn `Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel." Ibn Jurayj reported that Ibn `Abbas said,فَاْسْلُكُوهُ(Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted." Al-`Awfi reported from Ibn `Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet." Imam Ahmad recorded from `Abdullah bin `Amr that the Messenger of Allah said,«لَوْ أَنَّ رَصَاصَةً مِثْلَ هذِهِ وأشار إلى جُمْجُمَةٍ أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا أَوْ أَصْلَهَا»(If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan." Concerning Allah's statement,إِنَّهُ كَانَ لاَ يُؤْمِنُ بِاللَّهِ الْعَظِيمِ - وَلاَ يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ (Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet was (in his last moments) near death he said,«الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُم»(The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says,فَلَيْسَ لَهُ الْيَوْمَ هَـهُنَا حَمِيمٌ - وَلاَ طَعَامٌ إِلاَّ مِنْ غِسْلِينٍ - لاَّ يَأْكُلُهُ إِلاَّ الْخَـطِئُونَ (So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire." Ar-Rabi` and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell." Shabib bin Bishr reported from `Ikrimah that Ibn `Abbas said, `Ghislin will be the blood and fluid that will flow from their flesh." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, `Ghislin is the pus of the people of the Hellfire."

And not known my account!

“And had never come to know my account!”

and not known my reckoning!

and neither known this my account!

Nor known whatever was my reckoning!

"And that I had never known, how my Account is?

And never knew what my account was.

and had not known my account.

"And that I had never known how my account is!"

And knew not what my reckoning!

nor had I ever known what my account is!

Nor that I knew my reckoning!

And had not known what is my account.

and that we would never knew what our records contained.

And I had not known what my account was:

Walam adri m<u>a</u> <u>h</u>is<u>a</u>biyah

and knew nothing of my reckoning.

"And that I had never realised how my account (stood)!

69

وَلَمْ أَدْرِ مَا حِسَابِيَهْ

“And if only I did not know what the result of my giving account was.”

“And if only I did not know what the result of my giving account was.”

I wish death had put an end to me.

“Alas, if only it had been just death.”

Would it had been the end!

Oh, would that this [death of mine] had been the end of me!

Oh, would that it had been the ending!

"I wish, would that it had been my end (death)!

If only it was the end.

Oh! Would that the death that came to me in the world had made an end of me!

"Would that it had been my end!"

Oh, would that it had been death!

I wish death had been the end of it all!

Would that it (my death) had ended it all!

I wish my death had been the decisive one.

Would that death had taken us away for good.

O would that it had made an end (of me):

Y<u>a</u> laytah<u>a</u> k<u>a</u>nati alq<u>ad</u>iya<b>tu</b>

How I wish my death had ended all.

"Ah! Would that (Death) had made an end of me!

69

يَٰلَيْتَهَا كَانَتِ ٱلْقَاضِيَةَ

“If only the death I died, was the final one after which I was never resurrected.”

“If only the death I died, was the final one after which I was never resurrected.”

Of no use was even my wealth.

“My wealth did not in the least benefit me.”

My wealth has not availed me,

Of no avail to me is all that I have [ever] possessed,

My riches have: availed me not;

"My wealth has not availed me,

My money cannot avail me.

My riches have not availed me,

"My wealth has not availed me;"

My wealth hath not availed me,

My wealth did not avail me.

My wealth has not helped me a thing

My wealth has not availed me.

Our wealth is of no benefit to us

My wealth has availed me nothing:

M<u>a</u> aghn<u>a</u> AAannee m<u>a</u>liyah

My wealth has been of no use to me.

"Of no profit to me has been my wealth!

69

مَآ أَغْنَىٰ عَنِّى مَالِيَهْ

“My wealth did not protect me at all from the punishment of Allah.”

“My wealth did not protect me at all from the punishment of Allah.”

Vanished has my power from me."

“All my power has vanished.”

my authority is gone from me.'

[and] all my power of argument has died away from me!"

There hath perished from me my authority.

"My power and arguments (to defend myself) have gone from me!"

My power has vanished from me.”

and my authority has vanished.”

"My power has gone from me!"

My power hath gone from me.

My authority has left me.’

and my authority has been destroyed'

Gone from me is my authority."

and our belief has destroyed us".

My authority is gone away from me.

Halaka AAannee sul<u>ta</u>niyah

I am bereft of power."

"My power has perished from me!"...

69

هَلَكَ عَنِّى سُلْطَٰنِيَهْ

“My evidence has deserted me, as well as all the strength and dignity.”

“My evidence has deserted me, as well as all the strength and dignity.”

<p>هَلَكَ عَنِّي سُلْطَانِيَهْ (My power has gone from me for good...69:29). The word sultan, literally, yields the sense of 'power or overpowering'. Therefore, a government or state is referred to as saltanah and a ruler is referred to as sultan. In other words, when people gain power and political ascendancy in the world, they become proud, hold sway over other people, perpetrate injustices and commit atrocities. But in the Hereafter all that will vanish and be lost, and the unjust and proud rulers will have no army to obey or support them. They will be miserable and helpless creatures who will not be able to defend themselves.</p><p>The word sultan also stands for 'authority, proof or argument' in which case it would mean: 'Today I have no argument in favour of protecting myself against punishment'.</p>

هَلَكَ عَنِّي سُلْطَانِيَهْ (My power has gone from me for good...69:29). The word sultan, literally, yields the sense of 'power or overpowering'. Therefore, a government or state is referred to as saltanah and a ruler is referred to as sultan. In other words, when people gain power and political ascendancy in the world, they become proud, hold sway over other people, perpetrate injustices and commit atrocities. But in the Hereafter all that will vanish and be lost, and the unjust and proud rulers will have no army to obey or support them. They will be miserable and helpless creatures who will not be able to defend themselves.The word sultan also stands for 'authority, proof or argument' in which case it would mean: 'Today I have no argument in favour of protecting myself against punishment'.

"Seize him and manacle him,

It will be said, “Seize him, and shackle him.”

'Take him, and fetter him,

Thereupon the command will go forth:] "Lay hold of him, and shackle him,

Lay hold of him and chain him;

(It will be said): "Seize him and fetter him,

“Take him and shackle him.

(A command will be issued): “Seize him and shackle him,

(It will be said): "Seize him and fetter him;"

(It will be said): Take him and fetter him

[The angels will be told:] ‘Seize him, and fetter him!

(It will be said): 'Take him and bind him.

[Allah will say], "Seize him and shackle him.

The angels will be told, "Seize and chain them,

Lay hold on him, then put a chain on him,

Khu<u>th</u>oohu faghullooh<b>u</b>

Seize him and fetter him,

(The stern command will say): "Seize ye him, and bind ye him,

69

خُذُوهُ فَغُلُّوهُ

And it will be said, “O angels! Grab him and gather his hands at his neck.”

And it will be said, “O angels! Grab him and gather his hands at his neck.”

<p>خُذُوهُ فَغُلُّوهُ (Seize him, then put a collar around his neck... 69:30). This instruction will be given to the angels to seize the guilty one and truss him up by putting a collar around his neck - though, however, the wordings of the verse do not mention who will seize and who will truss him up. Narratives indicate that when this order will be issued, everything, like submissive and obedient servants, will rush to apprehend him.</p>

خُذُوهُ فَغُلُّوهُ (Seize him, then put a collar around his neck... 69:30). This instruction will be given to the angels to seize the guilty one and truss him up by putting a collar around his neck - though, however, the wordings of the verse do not mention who will seize and who will truss him up. Narratives indicate that when this order will be issued, everything, like submissive and obedient servants, will rush to apprehend him.

Then cast him to be burnt in Hell;

“Then hurl him into the blazing fire.”

and then roast him in Hell,

and then let him enter hell,

Then in the Scorch roast him

Then throw him in the blazing Fire.

Then scorch him in the Blaze.

then cast him in the Fire,

"Then throw him in the blazing Fire."

And then expose him to hell-fire

Then put him into hell.

Roast him in Hell,

Then into Hellfire drive him.

then throw them into hell to be heated up therein.

Then cast him into the burning fire,

Thumma alja<u>h</u>eema <u>s</u>allooh<b>u</b>

and then let him enter Hell.

"And burn ye him in the Blazing Fire.

69

ثُمَّ ٱلْجَحِيمَ صَلُّوهُ

“Then enter him into the hellfire so that he sees its heat.”

“Then enter him into the hellfire so that he sees its heat.”

And string him to a chain seventy cubits long.

“Then bind him inside a chain which is seventy arm-lengths.”

then in a chain of seventy cubits' length insert him!

and then thrust him into a chain [of other sinners like him - a chain] the length whereof is seventy cubits:

Then, in a chain whereof the length is seventy Cubits, bind him.

"Then fasten him with a chain whereof the length is seventy cubits!"

Then in a chain which length is seventy cubits tie him up.

then fasten him with a chain, seventy cubits long.

"Then fasten him on a chain whereof the length is seventy cubits!"

And then insert him in a chain whereof the length is seventy cubits.

Then bind him in a chain, seventy cubits in length.

then in a chain seventy arm's lengths long insert him.

Then into a chain whose length is seventy cubits insert him."

Fasten a chain to them - seventy cubits long -

Then thrust him into a chain the length of which is seventy cubits.

Thumma fee silsilatin <u>th</u>arAAuh<u>a</u> sabAAoona <u>th</u>ir<u>a</u>AAan fa<b>o</b>slukooh<b>u</b>

Then fasten him with a chain seventy cubits long:

"Further, make him march in a chain, whereof the length is seventy cubits!

69

ثُمَّ فِى سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَٱسْلُكُوهُ

“Then chain him up with a chain measuring seventy cubits in length.”

“Then chain him up with a chain measuring seventy cubits in length.”

<p>ثُمَّ فِي سِلْسِلَةٍ ذَرْ‌عُهَا سَبْعُونَ ذِرَ‌اعًا فَاسْلُكُوهُ (Thereafter, make him enter into a chain, the measure of which is seventy hands....69:32). The phrase 'make him enter into a chain' could be interpreted metaphorically as 'bind him in a chain' but it could be taken in its primary sense, that is, to pierce the chain through one side of the body, so that it could come out from the other side of it like a string is passed through a pearl or the bead of a rosary. Traditional narratives seem to support the primary sense. [ Mazhari ]</p>

ثُمَّ فِي سِلْسِلَةٍ ذَرْ‌عُهَا سَبْعُونَ ذِرَ‌اعًا فَاسْلُكُوهُ (Thereafter, make him enter into a chain, the measure of which is seventy hands....69:32). The phrase 'make him enter into a chain' could be interpreted metaphorically as 'bind him in a chain' but it could be taken in its primary sense, that is, to pierce the chain through one side of the body, so that it could come out from the other side of it like a string is passed through a pearl or the bead of a rosary. Traditional narratives seem to support the primary sense. [ Mazhari ]

He did not believe in God the supreme,

“Indeed he refused to accept faith in Allah, the Greatest.”

Behold, he never believed in God the All-mighty,

for, behold, he did not believe in God, the Tremendous,

Verily he was wont not to believe in Allah, the Mighty.

Verily, He used not to believe in Allah, the Most Great,

For he would not believe in God the Great.

He would not believe in Allah, the Most Great;

Verily, he used not to believe in Allah, the Most Great,

Lo! He used not to believe in Allah the Tremendous,

Indeed he had no faith in Allah, the All-supreme,

He did not believe in Allah, the Great,

Indeed, he did not used to believe in Allah, the Most Great,

they did not believe in the great God,

Surely he did not believe in Allah, the Great,

Innahu k<u>a</u>na l<u>a</u> yuminu bi<b>A</b>ll<u>a</u>hi alAAa<i><u>th</u></i>eem<b>i</b>

for he did not believe in Almighty God,

"This was he that would not believe in Allah Most High.

69

إِنَّهُۥ كَانَ لَا يُؤْمِنُ بِٱللَّهِ ٱلْعَظِيمِ

“Indeed, he would not believe in Allah the Great.”

“Indeed, he would not believe in Allah the Great.”

Nor urged others to feed the poor.

“And did not urge to feed the needy.”

and he never urged the feeding of the needy;

and did not feel any urge to feed the needy:

Nor he urged on others the feeding of the poor.

And urged not on the feeding of Al-Miskin (the poor),

Nor would he advocate the feeding of the destitute.

nor would he urge the feeding of the poor.

And urged not the feeding of the poor.

And urged not on the feeding of the wretched.

and he did not urge the feeding of the needy,

nor did he urge the feeding of the needy.

Nor did he encourage the feeding of the poor.

nor were they concerned with feeding the destitute.

Nor did he urge the feeding of the poor.

Wal<u>a</u> ya<u>h</u>u<u>dd</u>u AAal<u>a</u> <u>t</u>aAA<u>a</u>mi almiskeen<b>i</b>

nor did he feel any urge to feed the needy,

"And would not encourage the feeding of the indigent!

69

وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ

“Neither would he encourage others to feed the poor.”

“Neither would he encourage others to feed the poor.”

That is why he has no friend today,

“So he does not have any friend here this day.”

therefore he today has not here one loyal friend,

and so, no friend has here today,

Wherefore for him here this Day there is no friend.

So no friend has he here this Day,

So he has no friend here today.

Today he has been left here friendless;

So, no friend has he here this Day,

Therefor hath he no lover here this day,

so he has no friend here today,

Today he shall have no loyal friend here,

So there is not for him here this Day any devoted friend

On this day, they will have no friends

Therefore he has not here today a true friend,

Falaysa lahu alyawma h<u>a</u>hun<u>a</u> <u>h</u>ameem<b>un</b>

so today he has no friend here,

"So no friend hath he here this Day.

69

فَلَيْسَ لَهُ ٱلْيَوْمَ هَٰهُنَا حَمِيمٌ

So on the Day of Judgement, he will have no relative to save him from the punishment.

So on the Day of Judgement, he will have no relative to save him from the punishment.

<p>فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ (So, he has no friend here today, nor any food except from that which flows from wounds when washing...69:35-36]. The word hamim means 'a sincere or bosom friend'. The word ghislin with 'gh' bearing the kasrah [= i ] refers to the water with which the pus and blood of the wounds of the inmates of Hell will be washed. The verses signify that on the Day of Resurrection he will have no friend that will support him or save him from punishment, nor will he have anything to eat except the filthy water with which pus exuding from the wound of the inmates of Hell might have been washed. The words 'nor any food' mean that they will not have any delectable food to eat. This statement does not negate things like ghislin which are distasteful and reprehensible. Therefore, it does not contradict another verse which states that the inmates of Hell will eat zaqqum.</p>

فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ (So, he has no friend here today, nor any food except from that which flows from wounds when washing...69:35-36]. The word hamim means 'a sincere or bosom friend'. The word ghislin with 'gh' bearing the kasrah [= i ] refers to the water with which the pus and blood of the wounds of the inmates of Hell will be washed. The verses signify that on the Day of Resurrection he will have no friend that will support him or save him from punishment, nor will he have anything to eat except the filthy water with which pus exuding from the wound of the inmates of Hell might have been washed. The words 'nor any food' mean that they will not have any delectable food to eat. This statement does not negate things like ghislin which are distasteful and reprehensible. Therefore, it does not contradict another verse which states that the inmates of Hell will eat zaqqum.

Nor food other than suppuration (filth)

“Nor any food except the pus discharged from the people of hell.”

neither any food saving foul pus,

nor any food save the filth

Nor any food save filthy corruption.

Nor any food except filth from the washing of wounds,

And no food except scum.

and has no food except the filth from the washing of wounds,

Nor any food except filth from Ghislin.

Nor any food save filth

nor any food except pus,

nor any food except foul pus

Nor any food except from the discharge of wounds;

and no food except pus

Nor any food except refuse,

Wal<u>a</u> <u>t</u>aAA<u>a</u>mun ill<u>a</u> min ghisleen<b>in</b>

and the only food he has is filth

"Nor hath he any food except the corruption from the washing of wounds,

69

وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ

Neither will he have any food to eat except the fluid flowing from the bodies of the people of the hellfire.

Neither will he have any food to eat except the fluid flowing from the bodies of the people of the hellfire.

Which none but the hellish eat."

“Which none except the guilty shall eat.”

that none excepting the sinners eat.'

which none but the sinners eat!"

None shall eat it but the sinners.

None will eat except the Khati'un (sinners, disbelievers, polytheists, etc.).

Which only the sinners eat.”

which only the sinners will eat.”

None will eat it except the Khati'un.

Which none but sinners eat.

which no one shall eat except the iniquitous.’

that none but sinners eat'

None will eat it except the sinners.

which only the sinners eat".

Which none but the wrongdoers eat.

L<u>a</u> yakuluhu ill<u>a</u> alkh<u>at</u>ioon<b>a</b>

which no one will eat except the sinners.

"Which none do eat but those in sin."

69

لَّا يَأْكُلُهُۥٓ إِلَّا ٱلْخَٰطِـُٔونَ

Only the sinners will eat from that food.

Only the sinners will eat from that food.

So, I call to witness what you see

So by oath of the things you see.

No! I swear by that you see

BUT NAY! I call to witness an that you can see,

I swear by that which ye see.

So I swear by whatsoever you see,

Indeed, I swear by what you see.

But no; I swear by what you see,

So, I swear by whatsoever you see,

But nay! I swear by all that ye see

I swear by what you see

I swear by all that you can see,

So I swear by what you see

I do not need to swear by what you see

But nay! I swear by that which you see,

Fal<u>a</u> oqsimu bim<u>a</u> tub<u>s</u>iroon<b>a</b>

But nay, I swear by all that you can see

So I do call to witness what ye see,

69

فَلَآ أُقْسِمُ بِمَا تُبْصِرُونَ

Allah takes an oath on whatever you see.

Allah takes an oath on whatever you see.

<p>فَلَا أُقْسِمُ بِمَا تُبْصِرُ‌ونَ وَمَا لَا تُبْصِرُ‌ونَ (I swear by what you see, and what you do not see….69:38-39). This comprehends the entire body of creation. Some say 'what you do not see' refers to the Being of Allah Ta` ala and His attributes. Others say 'what you see' refers to things of the mortal world, and 'what you do not see,' refers to things of the Hereafter. [ Mazhari ] And Allah, the Pure and Exalted, Knows best!</p>

فَلَا أُقْسِمُ بِمَا تُبْصِرُ‌ونَ وَمَا لَا تُبْصِرُ‌ونَ (I swear by what you see, and what you do not see….69:38-39). This comprehends the entire body of creation. Some say 'what you do not see' refers to the Being of Allah Ta` ala and His attributes. Others say 'what you see' refers to things of the mortal world, and 'what you do not see,' refers to things of the Hereafter. [ Mazhari ] And Allah, the Pure and Exalted, Knows best!

<h2 class="title">The Qur'an is the Speech of Allah</h2><p>Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says,</p><div class="text_uthmani arabic">فَلاَ أُقْسِمُ بِمَا تُبْصِرُونَ - وَمَا لاَ تُبْصِرُونَ - إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ </div><p>(So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad . Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said,</p><div class="text_uthmani arabic">إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ذِى قُوَّةٍ عِندَ ذِى الْعَرْشِ مَكِينٍ مُّطَـعٍ ثَمَّ أَمِينٍ </div><p>(Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.) (81:19-21) And here, it refers to Jibril. Then Allah says,</p><div class="text_uthmani arabic">وَمَا صَـحِبُكُمْ بِمَجْنُونٍ </div><p>(and your companion is not a madman. ) (81:22) meaning, Muhammad .</p><div class="text_uthmani arabic">وَلَقَدْ رَءَاهُ بِالاٍّفُقِ الْمُبِينِ </div><p>(And indeed he saw him in the clear horizon.) (81:23) meaning, Muhammad saw Jibril in his true form in which Allah created him.</p><div class="text_uthmani arabic">وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ </div><p>(And he is not Danin with the Unseen.) (81:24) meaning, suspicious.</p><div class="text_uthmani arabic">وَمَا هُوَ بِقَوْلِ شَيْطَـنٍ رَّجِيمٍ </div><p>(And it (the Qur'an) is not he word of the outcast Shaytan.) (81:25) This is similar to what is being said here.</p><div class="text_uthmani arabic">وَمَا هُوَ بِقَوْلِ شَاعِرٍ قَلِيلاً مَّا تُؤْمِنُونَ - وَلاَ بِقَوْلِ كَاهِنٍ قَلِيلاً مَّا تَذَكَّرُونَ </div><p>(It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad ). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says,</p><div class="text_uthmani arabic">تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ </div><p>(This is the revelation sent down from the Lord of all that exists.)</p>

The Qur'an is the Speech of AllahAllah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says,فَلاَ أُقْسِمُ بِمَا تُبْصِرُونَ - وَمَا لاَ تُبْصِرُونَ - إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad . Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said,إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ذِى قُوَّةٍ عِندَ ذِى الْعَرْشِ مَكِينٍ مُّطَـعٍ ثَمَّ أَمِينٍ (Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.) (81:19-21) And here, it refers to Jibril. Then Allah says,وَمَا صَـحِبُكُمْ بِمَجْنُونٍ (and your companion is not a madman. ) (81:22) meaning, Muhammad .وَلَقَدْ رَءَاهُ بِالاٍّفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) (81:23) meaning, Muhammad saw Jibril in his true form in which Allah created him.وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ (And he is not Danin with the Unseen.) (81:24) meaning, suspicious.وَمَا هُوَ بِقَوْلِ شَيْطَـنٍ رَّجِيمٍ (And it (the Qur'an) is not he word of the outcast Shaytan.) (81:25) This is similar to what is being said here.وَمَا هُوَ بِقَوْلِ شَاعِرٍ قَلِيلاً مَّا تُؤْمِنُونَ - وَلاَ بِقَوْلِ كَاهِنٍ قَلِيلاً مَّا تَذَكَّرُونَ (It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad ). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says,تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (This is the revelation sent down from the Lord of all that exists.)

And what you do not see,

And by oath of those you do not see.

and by that you do not see,

as well as all that you cannot see!

And that which ye see not.

And by whatsoever you see not,

And by what you do not see.

and by what you do not see,

And by whatsoever you see not,

And all that ye see not

and what you do not see:

and all that you do not see,

And what you do not see

and what you do not see

And that which you do not see.

Wam<u>a</u> l<u>a</u> tub<u>s</u>iroon<b>a</b>

as well as all that you cannot see:

And what ye see not,

69

وَمَا لَا تُبْصِرُونَ

And He also takes an oath on whatever you cannot see.

And He also takes an oath on whatever you cannot see.

That this is indeed the word of the noble Messenger,

This Qur’an is the speech of Allah with a gracious Noble Messenger.

it is the speech of a noble Messenger.

Behold, this [Qur’an] is indeed the [inspired] word of a noble apostle,

That it is surely the speech brought by messenger honourable.

That this is verily the word of an honoured Messenger [i.e. Jibrael (Gabriel) or Muhammad SAW which he has brought from Allah].

It is the speech of a noble messenger.

that this is the speech of an honourable Messenger,

That this is verily the word of an honored Messenger.

That it is indeed the speech of an illustrious messenger.

it is indeed the speech of a noble apostle

that this is the speech of a noble Messenger.

[That] indeed, the Qur'an is the word of a noble Messenger.

because the Quran is certainly the word of a reverent messenger.

Most surely, it is the Word brought by an honored Apostle,

Innahu laqawlu rasoolin kareem<b>in</b>

most surely, this is the word brought by a noble messenger,

That this is verily the word of an honoured messenger;

69

إِنَّهُۥ لَقَوْلُ رَسُولٍ كَرِيمٍ

That indeed, the Qur’ān is the speech of Allah, which His noble Messenger recites to the people.

That indeed, the Qur’ān is the speech of Allah, which His noble Messenger recites to the people.

And not the word of a poet. How little is it that you believe!

And it is not the speech of a poet; how little do you believe!

It is not the speech of a poet (little do you believe)

and is not – however little you may [be prepared to] believe it - the word of a poet;

And it is not the speech of a poet. Little it is that ye believe

It is not the word of a poet, little is that you believe!

And it is not the speech of a poet—little do you believe.

not the speech of a poet. Little do you believe!

It is not the word of a poet, little is that you believe!

It is not poet's speech - little is it that ye believe!

and it is not the speech of a poet. Little is the faith that you have!

It is not the speech of a poet little do you believe

And it is not the word of a poet; little do you believe.

It is not the word of a poet but only a few of you have faith,

And it is not the word of a poet; little is it that you believe;

Wam<u>a</u> huwa biqawli sh<u>a</u>AAirin qaleelan m<u>a</u> tuminoon<b>a</b>

it is not the word of a poet -- how little you believe! --

It is not the word of a poet: little it is ye believe!

69

وَمَا هُوَ بِقَوْلِ شَاعِرٍ قَلِيلًا مَّا تُؤْمِنُونَ

It is not the speech of a poet because it is not on the pattern of a poem; little do you believe!

It is not the speech of a poet because it is not on the pattern of a poem; little do you believe!

Nor is it the word of a soothsayer. Little is it that you reflect!

Nor is it the speech of a soothsayer; how little do you ponder!

nor the speech of a soothsayer (little do you remember).

and neither is it - however little you may [be prepared to] take it to heart - the word of a soothsayer:

Nor is it the speech of a sooth- sayer. Little are ye admonished.

Nor is it the word of a soothsayer (or a foreteller), little is that you remember!

Nor is it the speech of a soothsayer—little do you take heed.

Nor is this the speech of a soothsayer. Little do you reflect!

Nor is it the word of a soothsayer, little is that you remember!

Nor diviner's speech - little is it that ye remember!

Nor is it the speech of a soothsayer. Little is the admonition that you take!

nor is it the speech of a soothsayer little do you remember.

Nor the word of a soothsayer; little do you remember.

nor is it the work of a soothsayer but only a few of you take heed.

Nor the word of a soothsayer; little is it that you mind.

Wal<u>a</u> biqawli k<u>a</u>hinin qaleelan m<u>a</u> ta<u>th</u>akkaroon<b>a</b>

Nor is it the word of a soothsayer -- how little you reflect!

Nor is it the word of a soothsayer: little admonition it is ye receive.

69

وَلَا بِقَوْلِ كَاهِنٍ قَلِيلًا مَّا تَذَكَّرُونَ

Neither is it the speech of a fortune teller because the speech of fortune tellers is different to that of this Qur’ān; little do you take heed!

Neither is it the speech of a fortune teller because the speech of fortune tellers is different to that of this Qur’ān; little do you take heed!

It has been sent down by the Lord of all the worlds.

Sent down by the Lord Of The Creation.

A sending down from the Lord of all Being.

[it is] a revelation from the Sustainer of all the worlds.

It is a Revelation from the Lord of the worlds.

This is the Revelation sent down from the Lord of the 'Alamin (mankind, jinns and all that exists).

It is a revelation from the Lord of the Worlds.

It has been revealed by the Lord of the Universe.

This is the revelation sent down from the Lord of all that exists.

It is a revelation from the Lord of the Worlds.

Gradually sent down from the Lord of all the worlds.

(It is) a sending down from the Lord of all the Worlds.

[It is] a revelation from the Lord of the worlds.

It is a revelation from the Lord of the Universe.

It is a revelation from the Lord of the worlds.

Tanzeelun min rabbi alAA<u>a</u>lameen<b>a</b>

It is a revelation sent down by the Sustainer of the Universe:

(This is) a Message sent down from the Lord of the Worlds.

69

تَنزِيلٌ مِّن رَّبِّ ٱلْعَٰلَمِينَ

Rather, it is a revelation from the Lord of all creation.

Rather, it is a revelation from the Lord of all creation.

Had he attributed falsely any words to Us,

And had he fabricated just one matter upon Us –

Had he invented against Us any sayings,

Now if he [whom We have entrusted with it] had dared to attribute some [of his own] sayings unto Us,

And if he had forged concerning us some discourses.

And if he (Muhammad SAW) had forged a false saying concerning Us (Allah),

Had he falsely attributed some statements to Us.

And if he [i.e., the Prophets] had forged this Discourse and thereafter ascribed it to Us,

And if he had forged a false saying concerning Us,

And if he had invented false sayings concerning Us,

Had he faked any sayings in Our name,

Had he invented sayings against Us,

And if Muhammad had made up about Us some [false] sayings,

Had Muhammad invented some words against Us,.

And if he had fabricated against Us some of the sayings,

Walaw taqawwala AAalayn<u>a</u> baAA<u>d</u>a alaq<u>a</u>weel<b>i</b>

if he had invented any lies about Us,

And if the messenger were to invent any sayings in Our name,

69

وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ ٱلْأَقَاوِيلِ

And if Muhammad was to fabricate lies and attribute them to Me, which I had not said.

And if Muhammad was to fabricate lies and attribute them to Me, which I had not said.

<p>وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ ﴿44﴾ لَأَخَذْنَا مِنْهُ بِالْيَمِينِ ﴿45﴾ ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ ﴿46﴾</p><p>And had he forged some statements in Our name, We would have certainly seized him by the right hand, and then severed his life-astery,…(69:44-46)</p><p>The word taqawwul means 'to forge, fabricate or concoct' and the word watin refers to 'aorta or life-artery'. This is the main artery that carries blood from the heart to other parts of the body. Once this artery is cut off, death occurs instantly.</p><p>The foregoing verses refute the outrageous thoughts of the disbelievers. They used to accuse the Prophet o ﷺ of being a poet and a soothsayer. They said that the Qur'an was the word of a poet or the word of a soothsayer. The Qur'an denounces their argument - it is not the word of a poet nor the word of a soothsayer; it is a revelation from Allah to His Messenger ﷺ . In other words, in verses [ 37-38] it was claimed that all visible and invisible things prove that the Prophet is Allah's true Messenger and that the Qur'an is Allah's revealed Word and not the imaginary flight of a poet's mind or the wild conjectures of a diviner. In this and the preceding three verses another invincible argument is given in support of his claim. The argument is to the effect that if the Prophet ﷺ had been a forger of lies against Allah, Allah's strong hand would have seized him by the throat and cut off his life-artery and he would have certainly met with a violent death. The invincible argument is put forward in a strong language - assuming the impossible - to make the ignorant realise the worst-case scenario. The expression 'right hand' is used probably because when a convicted criminal is to be executed, the executioner stands in front facing the condemned person. The executioner's left hand faces the guilty person's right hand. The executioner holds the condemned person with his left hand and attacks him with his right hand.</p><p>A Cautionary Note</p><p>This verse refers to a theoretical situation relating to the Apostle of Allah in particular that lest, God forbid, if he were to concoct a word and impute it to Allah, this is the way he would have been dealt with. A hypothetical situation is a possible situation, not an actual situation. Thus this does not necessarily set down a universal principle that any and every impostor, who lays claim to prophethood, would be destroyed as a matter of general rule. History records that many impostors laid claim to prophethood, but no such destructive punishment was ever imposed on them.</p>

وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ ﴿44﴾ لَأَخَذْنَا مِنْهُ بِالْيَمِينِ ﴿45﴾ ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ ﴿46﴾And had he forged some statements in Our name, We would have certainly seized him by the right hand, and then severed his life-astery,…(69:44-46)The word taqawwul means 'to forge, fabricate or concoct' and the word watin refers to 'aorta or life-artery'. This is the main artery that carries blood from the heart to other parts of the body. Once this artery is cut off, death occurs instantly.The foregoing verses refute the outrageous thoughts of the disbelievers. They used to accuse the Prophet o ﷺ of being a poet and a soothsayer. They said that the Qur'an was the word of a poet or the word of a soothsayer. The Qur'an denounces their argument - it is not the word of a poet nor the word of a soothsayer; it is a revelation from Allah to His Messenger ﷺ . In other words, in verses [ 37-38] it was claimed that all visible and invisible things prove that the Prophet is Allah's true Messenger and that the Qur'an is Allah's revealed Word and not the imaginary flight of a poet's mind or the wild conjectures of a diviner. In this and the preceding three verses another invincible argument is given in support of his claim. The argument is to the effect that if the Prophet ﷺ had been a forger of lies against Allah, Allah's strong hand would have seized him by the throat and cut off his life-artery and he would have certainly met with a violent death. The invincible argument is put forward in a strong language - assuming the impossible - to make the ignorant realise the worst-case scenario. The expression 'right hand' is used probably because when a convicted criminal is to be executed, the executioner stands in front facing the condemned person. The executioner's left hand faces the guilty person's right hand. The executioner holds the condemned person with his left hand and attacks him with his right hand.A Cautionary NoteThis verse refers to a theoretical situation relating to the Apostle of Allah in particular that lest, God forbid, if he were to concoct a word and impute it to Allah, this is the way he would have been dealt with. A hypothetical situation is a possible situation, not an actual situation. Thus this does not necessarily set down a universal principle that any and every impostor, who lays claim to prophethood, would be destroyed as a matter of general rule. History records that many impostors laid claim to prophethood, but no such destructive punishment was ever imposed on them.

<h2 class="title">If the Prophet forged anything against Allah, then Allah would punish Him</h2><p>Allah says,</p><div class="text_uthmani arabic">وَلَوْ تَقَوَّلَ عَلَيْنَا</div><p>(And if he had forged a false saying concerning Us,) meaning, `if Muhammad forged something against Us, as they claim, and added or removed anything from the Message, or said anything from himself while attributing it to Us, then We would surely be swift in punishing him. And of course, Muhammad did not do any of this (as the disbelievers claimed).' Thus, Allah says,</p><div class="text_uthmani arabic">لأَخَذْنَا مِنْهُ بِالْيَمِينِ </div><p>(We surely would have seized him by his right hand,) It has been said that this means, `We would seize him by the right hand because it is more stronger in grabbing.'</p><div class="text_uthmani arabic">ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ </div><p>(And then We certainly would have cut off Al-Watin from him,) Ibn `Abbas said, "It (Al-Watin) refers to the artery of the heart, and it is the vein that is attached to the heart." This has also been said by `Ikrimah, Sa`id bin Jubayr, Al-Hakim, Qatadah, Ad-Dahhak, Muslim Al-Batin and Abu Sakhr Humayd bin Ziyad. Muhammad bin Ka`b said, "It (Al-Watin) is the heart, its blood, and whatever is near it." Concerning Allah's statement,</p><div class="text_uthmani arabic">فَمَا مِنكُم مِّنْ أَحَدٍ عَنْهُ حَـجِزِينَ </div><p>(And none of you could have prevented it from him.) means, `none of you would be able to come between Us and him if We wanted to do any of this to him.' The meaning behind all of this is to say that he (Muhammad ) is truthful, righteous and guided because Allah determined what he is to convey from Him, and Allah helps him with fantastic miracles and definite proofs. Then Allah says,</p><div class="text_uthmani arabic">وَإِنَّهُ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ </div><p>(And verily, this (Qur'an) is a Reminder for those who have Taqwa.) meaning, the Qur'an. This is just as Allah says,</p><div class="text_uthmani arabic">قُلْ هُوَ لِلَّذِينَ ءَامَنُواْ هُدًى وَشِفَآءٌ وَالَّذِينَ لاَ يُؤْمِنُونَ فِى ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى</div><p>(Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them.") Then Allah says,</p><div class="text_uthmani arabic">وَإِنَّا لَنَعْلَمُ أَنَّ مِنكُم مُّكَذِّبِينَ </div><p>(And verily, We know that there are some among you that deny (this Qur'an). ) meaning, with this explanation and clarification, there will still be among you those who reject the Qur'an. Then Allah says,</p><div class="text_uthmani arabic">وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَـفِرِينَ </div><p>(And indeed it (this Qur'an) will be an anguish for the disbelievers (on the Day of Resurrection).) Ibn Jarir said, "And verily this rejection will be anguish for the disbelievers on the Day of Judgement." He (Ibn Jarir) also mentioned a similar statement from Qatadah. It is possible that the meaning of the pronoun (it) may also refer to the Qur'an, in which case the verse would mean that the Qur'an and belief in it are a cause of anguish for the disbelievers. This is as Allah says,</p><div class="text_uthmani arabic">كَذَلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ لاَ يُؤْمِنُونَ بِهِ</div><p>(Thus have We caused it (the denial of the Qur'an) to enter the hearts of the criminals. They will not believe in it.) (26:200,201) And Allah said,</p><div class="text_uthmani arabic">وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ</div><p>(And a barrier will be set between them and that which they desire) (34:54). Therefore, Allah says here,</p><div class="text_uthmani arabic">وَإِنَّهُ لَحَقُّ الْيَقِينِ </div><p>(And verily, it (this Qur'an) is an absolute truth with certainty.) meaning, the right and truthful news in which there is no doubt, suspicion or confusion. Then Allah says,</p><div class="text_uthmani arabic">فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ </div><p>(So glorify the Name of your Lord, the Most Great.) meaning, He Who sent down this magnificent Qur'an. This is the end of the explanation (Tafsir) of Surat Al-Haqqah. And to Allah belong all praise and blessings.</p>

If the Prophet forged anything against Allah, then Allah would punish HimAllah says,وَلَوْ تَقَوَّلَ عَلَيْنَا(And if he had forged a false saying concerning Us,) meaning, `if Muhammad forged something against Us, as they claim, and added or removed anything from the Message, or said anything from himself while attributing it to Us, then We would surely be swift in punishing him. And of course, Muhammad did not do any of this (as the disbelievers claimed).' Thus, Allah says,لأَخَذْنَا مِنْهُ بِالْيَمِينِ (We surely would have seized him by his right hand,) It has been said that this means, `We would seize him by the right hand because it is more stronger in grabbing.'ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ (And then We certainly would have cut off Al-Watin from him,) Ibn `Abbas said, "It (Al-Watin) refers to the artery of the heart, and it is the vein that is attached to the heart." This has also been said by `Ikrimah, Sa`id bin Jubayr, Al-Hakim, Qatadah, Ad-Dahhak, Muslim Al-Batin and Abu Sakhr Humayd bin Ziyad. Muhammad bin Ka`b said, "It (Al-Watin) is the heart, its blood, and whatever is near it." Concerning Allah's statement,فَمَا مِنكُم مِّنْ أَحَدٍ عَنْهُ حَـجِزِينَ (And none of you could have prevented it from him.) means, `none of you would be able to come between Us and him if We wanted to do any of this to him.' The meaning behind all of this is to say that he (Muhammad ) is truthful, righteous and guided because Allah determined what he is to convey from Him, and Allah helps him with fantastic miracles and definite proofs. Then Allah says,وَإِنَّهُ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ (And verily, this (Qur'an) is a Reminder for those who have Taqwa.) meaning, the Qur'an. This is just as Allah says,قُلْ هُوَ لِلَّذِينَ ءَامَنُواْ هُدًى وَشِفَآءٌ وَالَّذِينَ لاَ يُؤْمِنُونَ فِى ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى(Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them.") Then Allah says,وَإِنَّا لَنَعْلَمُ أَنَّ مِنكُم مُّكَذِّبِينَ (And verily, We know that there are some among you that deny (this Qur'an). ) meaning, with this explanation and clarification, there will still be among you those who reject the Qur'an. Then Allah says,وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَـفِرِينَ (And indeed it (this Qur'an) will be an anguish for the disbelievers (on the Day of Resurrection).) Ibn Jarir said, "And verily this rejection will be anguish for the disbelievers on the Day of Judgement." He (Ibn Jarir) also mentioned a similar statement from Qatadah. It is possible that the meaning of the pronoun (it) may also refer to the Qur'an, in which case the verse would mean that the Qur'an and belief in it are a cause of anguish for the disbelievers. This is as Allah says,كَذَلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ لاَ يُؤْمِنُونَ بِهِ(Thus have We caused it (the denial of the Qur'an) to enter the hearts of the criminals. They will not believe in it.) (26:200,201) And Allah said,وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ(And a barrier will be set between them and that which they desire) (34:54). Therefore, Allah says here,وَإِنَّهُ لَحَقُّ الْيَقِينِ (And verily, it (this Qur'an) is an absolute truth with certainty.) meaning, the right and truthful news in which there is no doubt, suspicion or confusion. Then Allah says,فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So glorify the Name of your Lord, the Most Great.) meaning, He Who sent down this magnificent Qur'an. This is the end of the explanation (Tafsir) of Surat Al-Haqqah. And to Allah belong all praise and blessings.

We would have seized him by his right hand,

We would have definitely taken revenge from him.

We would have seized him by the right hand,

We would indeed have seized him by his right hand,

We surely had lain hold of him by the right hand.

We surely should have seized him by his right hand (or with power and might),

We would have seized him by the right arm.

We would surely have seized him by the right hand,

We surely would have seized him by his right hand,

We assuredly had taken him by the right hand

We would have surely seized him by the right hand

We would have seized him by the right hand

We would have seized him by the right hand;

We would have caught hold of him by his right hand

We would certainly have seized him by the right hand,

Laakha<u>th</u>n<u>a</u> minhu bi<b>a</b>lyameen<b>i</b>

We would indeed have seized him by his right hand

We should certainly seize him by his right hand,

69

لَأَخَذْنَا مِنْهُ بِٱلْيَمِينِ

I would definitely take forceful and due retribution from him.

I would definitely take forceful and due retribution from him.

Then cut off his aorta,

Then would have cut off his heart’s artery.

then We would surely have cut his life-vein

and would indeed have cut his life-vein.

And then severed his life-vein.

And then certainly should have cut off his life artery (Aorta),

Then slashed his lifeline.

and then severed his life vein;

And then We certainly would have cut off Al-Watin from him,

And then severed his life-artery,

and then cut off his aorta,

then, We would surely have cut from him the aorta (vein)

Then We would have cut from him the aorta.

and cut-off his main artery.

Then We would certainly have cut off his aorta.

Thumma laqa<u>t</u>aAAn<u>a</u> minhu alwateen<b>a</b>

and would indeed have cut his life-vein,

And We should certainly then cut off the artery of his heart:

69

ثُمَّ لَقَطَعْنَا مِنْهُ ٱلْوَتِينَ

Then I would cut the vein connected to his heart.

Then I would cut the vein connected to his heart.

And not one of you would have been able to stop (Us).

Then none among you would be his saviour.

and not one of you could have defended him.

and none of you could have saved him!

And not one of you would have withheld us from punishing him.

And none of you could withhold Us from (punishing) him.

And none of you could have restrained Us from him.

and not one of you would have been able to withhold Us from doing so.

And none of you could have prevented it from him.

And not one of you could have held Us off from him.

and none of you could have held Us off from him.

not one of you could have prevented it from him.

And there is no one of you who could prevent [Us] from him.

None of you would be able to prevent Us from doing this to him.

And not one of you could have withheld Us from him.

Fam<u>a</u> minkum min a<u>h</u>adin AAanhu <u>ha</u>jizeen<b>a</b>

and none of you could have held Us off from him.

Nor could any of you withhold him (from Our wrath).

69

فَمَا مِنكُم مِّنْ أَحَدٍ عَنْهُ حَٰجِزِينَ

But none of you can protect him from Me, so it is far-fetched that he fabricates lies because of you.

But none of you can protect him from Me, so it is far-fetched that he fabricates lies because of you.

It is really a reminder for those who fear God and follow the straight path.

And indeed this Qur’an is an advice for the pious.

Surely it is a Reminder to the godfearing;

And, verily, this [Qur’an] is a reminder to all the God-conscious!

And verily it is an Admonition Unto the God-fearing.

And verily, this Quran is a Reminder for the Muttaqun (pious - see V. 2:2).

Surely, it is a message for the righteous.

Surely it is a Good Counsel for the God-fearing.

And verily, this is a Reminder for those who have Taqwa.

And lo! it is a warrant unto those who ward off (evil).

Indeed it is a reminder for the Godwary.

Indeed, it is a Reminder to those who fear Allah,

And indeed, the Qur'an is a reminder for the righteous.

The Quran is certainly a reminder for the pious ones.

And most surely it is a reminder for those who guard (against evil).

Wainnahu lata<u>th</u>kiratun lilmuttaqeen<b>a</b>

And surely it is an admonition to the God-fearing.

But verily this is a Message for the Allah-fearing.

69

وَإِنَّهُۥ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ

And indeed, the Qur’ān is an admonition for those who are mindful of their Lord by fulfilling His commands and refraining from the things He has not allowed.

And indeed, the Qur’ān is an admonition for those who are mindful of their Lord by fulfilling His commands and refraining from the things He has not allowed.

We certainly know that some among you do deny it.

And indeed We know that some among you are deniers.

but We know that some of you will cry lies.

And, behold, well do We know that among you are such as will give the lie to it:

And verily We! We know that some among you are beliers thereof.

And verily, We know that there are some among you that belie (this Quran). [Tafsir At-Tabari, Vol. 29, Page 68]

And We know that some of you will reject it.

We certainly know that some among you will give the lie to it,

And verily, We know that there are some among you that deny.

And lo! We know that some among you will deny (it).

Indeed We know that there are some among you who deny [it].

We know that there are some among you who will belie.

And indeed, We know that among you are deniers.

We certainly know that some of you have rejected it

And most surely We know that some of you are rejecters.

Wainn<u>a</u> lanaAAlamu anna minkum muka<u>thth</u>ibeen<b>a</b>

We know very well that there are some among you who reject Our signs --

And We certainly know that there are amongst you those that reject (it).

69

وَإِنَّا لَنَعْلَمُ أَنَّ مِنكُم مُّكَذِّبِينَ

And I know that there are definitely people among you who reject this Qur’ān.

And I know that there are definitely people among you who reject this Qur’ān.

It is surely the nemesis of unbelievers.

And indeed it is a despair for the disbelievers.

Surely it is a sorrow to the unbelievers;

yet, behold, this [rejection] will indeed become a source of bitter regret for all who deny the truth [of God's revelation] –

And verily it shall be an occasion of anguish Unto the infidels.

And indeed it (this Quran) will be an anguish for the disbelievers (on the Day of Resurrection).

And it is surely a source of grief for the unbelievers.

and surely it will be a cause of regret for the unbelievers.

And indeed it will be an anguish for the disbelievers.

And lo! it is indeed an anguish for the disbelievers.

And indeed it will be a [matter of] regret for the faithless.

Indeed, it is a sorrow to the unbelievers

And indeed, it will be [a cause of] regret upon the disbelievers.

and (on the Day of Judgment) this will be a great source of regret for the unbelievers.

And most surely it is a great grief to the unbelievers.

Wainnahu la<u>h</u>asratun AAal<u>a</u> alk<u>a</u>fireen<b>a</b>

it will be a source of bitter regret for those who deny the truth --

But truly (Revelation) is a cause of sorrow for the Unbelievers.

69

وَإِنَّهُۥ لَحَسْرَةٌ عَلَى ٱلْكَٰفِرِينَ

Indeed, rejection of this Qur’ān will be a means of great regret on the Day of Judgement.

Indeed, rejection of this Qur’ān will be a means of great regret on the Day of Judgement.

And He, He is indeed the ultimate Reality.

And indeed it is a certain Truth.

yet indeed it is the truth of certainty.

for, verily, it is truth absolute!

And verily it is the truth of assured certainty.

And Verily, it (this Quran) is an absolute truth with certainty.

Yet it is the absolute truth.

Certainly it is a Truth of absolute certainty.

And verily, it (this Qur'an) is an absolute truth with certainty.

And lo! it is absolute truth.

It is indeed certain truth.

yet it is a certain truth.

And indeed, it is the truth of certainty.

This is the Truth beyond any doubt.

And most surely it is the true certainty

Wainnahu la<u>h</u>aqqu alyaqeen<b>i</b>

it is the indubitable truth.

But verily it is Truth of assured certainty.

69

وَإِنَّهُۥ لَحَقُّ ٱلْيَقِينِ

Indeed, the Qur’ān is the certain truth: there is no doubt and dispute that it is from Allah.

Indeed, the Qur’ān is the certain truth: there is no doubt and dispute that it is from Allah.

So glorify your Lord, the most supreme.

Therefore (O dear Prophet Mohammed – peace and blessings be upon him), proclaim the purity of your Lord, the Greatest.

Then magnify the Name of thy Lord, the All-mighty.

Extol, then the limitless glory of thy Sustainer's mighty name!

Wherefore hallow thou the name of thy Lord, the Mighty.

So glorify the Name of your Lord, the Most Great.

So glorify the name of your Lord, the Magnificent.

So glorify the name of your Lord Most Great.

So, glorify the Name of your Lord, the Most Great.

So glorify the name of thy Tremendous Lord.

So celebrate the Name of your Lord, the All-supreme.

Exalt the Name of your Lord, the Great.

So exalt the name of your Lord, the Most Great.

(Muhammad), glorify the name of your Lord, the Great One.

Therefore-glorify the name of your Lord, the Great.

Fasabbi<u>h</u> bi<b>i</b>smi rabbika alAAa<i><u>th</u></i>eem<b>i</b>

So glorify the name of your Lord, the Almighty.

So glorify the name of thy Lord Most High.

69

فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ

O Messenger! So proclaim the purity of you Lord of whatever is not befitting of Him, and remember His great name.

O Messenger! So proclaim the purity of you Lord of whatever is not befitting of Him, and remember His great name.

<p>فَسَبِّحْ بِاسْمِ رَ‌بِّكَ الْعَظِيمِ 'So, pronounce the purity of the name of your magnificent Lord. [ 69:52] '. It was shown in the preceding verses that Allah's Messenger ﷺ never speak from his own whims and fancies. He only conveys pure revelation revealed to him by Allah. The Divine Word is a reminder and an admonition for the God-conscious people. Allah knows that despite knowing the absolutely incontestable truth many people will continue to reject it. Consequently, it will be a source of eternal remorse, disappointment and punishment in the Hereafter for the disbelievers. In the end, Allah says:</p><p>وَإِنَّهُ لَحَقُّ الْيَقِينِ 'And it is surely an absolute truth. [ 69:51] '. In other words, the Qur'an is undeniably the Truth of Certainty. There is no room for any doubt or suspicion in it.</p><p>Finally, Allah addresses the Prophet ﷺ ; to say:</p><p>فَسَبِّحْ بِاسْمِ رَ‌بِّكَ الْعَظِيمِ 'So, pronounce the purity of the name of your magnificent Lord.' [ 69:52]. This signifies that the Prophet ﷺ should not pay any heed to the criticisms of the obdurate disbelievers nor should he feel distressed. He should rather pronounce the purity of Allah's name. This will relieve his distress and grief. On another occasion, the Qur'an says:</p><p>وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُ‌كَ بِمَا يَقُولُونَ فَسَبِّحْ بِحَمْدِ رَ‌بِّكَ وَكُن مِّنَ السَّاجِدِينَ 'And We know that your heart feels distressed for what they say. [ 15:97-98]. So, proclaim the purity, and glory of your Lord and be among those who prostrate. [ 98] ' The Prophet is advised not to pay any attention to the disbelievers talking nonsense. The best remedy for his distress and grief is to glorify Allah, praise Him and prostrate before Him.</p><p>Abu Dawud records a narration from Sayyidna 'Uqbah bin Amir Juhani ؓ that when the verse, فَسَبِّحْ بِاسْمِ رَ‌بِّكَ الْعَظِيمِ 'So, pronounce the purity of the name of your magnificent Lord. [ 521' was revealed, the Prophet ﷺ instructed this tasbih to be reserved for the posture of ruku` and when the verse سَبِّحِ اسْمَ رَ‌بِّكَ الْأَعْلَى 'Pronounce the purity of the name of your most Exalted Lord. [ 87:1] ' was revealed, he instructed this tasbih to be reserved for the posture of sajdah. Therefore, by common consent of the Ummah these tasbihat are recited in ruku` and sajdah respectively. According to overwhelming majority, it is Sunnah to recite them and repeat them thrice. Some scholars say it is obligatory.</p>

فَسَبِّحْ بِاسْمِ رَ‌بِّكَ الْعَظِيمِ 'So, pronounce the purity of the name of your magnificent Lord. [ 69:52] '. It was shown in the preceding verses that Allah's Messenger ﷺ never speak from his own whims and fancies. He only conveys pure revelation revealed to him by Allah. The Divine Word is a reminder and an admonition for the God-conscious people. Allah knows that despite knowing the absolutely incontestable truth many people will continue to reject it. Consequently, it will be a source of eternal remorse, disappointment and punishment in the Hereafter for the disbelievers. In the end, Allah says:وَإِنَّهُ لَحَقُّ الْيَقِينِ 'And it is surely an absolute truth. [ 69:51] '. In other words, the Qur'an is undeniably the Truth of Certainty. There is no room for any doubt or suspicion in it.Finally, Allah addresses the Prophet ﷺ ; to say:فَسَبِّحْ بِاسْمِ رَ‌بِّكَ الْعَظِيمِ 'So, pronounce the purity of the name of your magnificent Lord.' [ 69:52]. This signifies that the Prophet ﷺ should not pay any heed to the criticisms of the obdurate disbelievers nor should he feel distressed. He should rather pronounce the purity of Allah's name. This will relieve his distress and grief. On another occasion, the Qur'an says:وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُ‌كَ بِمَا يَقُولُونَ فَسَبِّحْ بِحَمْدِ رَ‌بِّكَ وَكُن مِّنَ السَّاجِدِينَ 'And We know that your heart feels distressed for what they say. [ 15:97-98]. So, proclaim the purity, and glory of your Lord and be among those who prostrate. [ 98] ' The Prophet is advised not to pay any attention to the disbelievers talking nonsense. The best remedy for his distress and grief is to glorify Allah, praise Him and prostrate before Him.Abu Dawud records a narration from Sayyidna 'Uqbah bin Amir Juhani ؓ that when the verse, فَسَبِّحْ بِاسْمِ رَ‌بِّكَ الْعَظِيمِ 'So, pronounce the purity of the name of your magnificent Lord. [ 521' was revealed, the Prophet ﷺ instructed this tasbih to be reserved for the posture of ruku` and when the verse سَبِّحِ اسْمَ رَ‌بِّكَ الْأَعْلَى 'Pronounce the purity of the name of your most Exalted Lord. [ 87:1] ' was revealed, he instructed this tasbih to be reserved for the posture of sajdah. Therefore, by common consent of the Ummah these tasbihat are recited in ruku` and sajdah respectively. According to overwhelming majority, it is Sunnah to recite them and repeat them thrice. Some scholars say it is obligatory.

AN INQUIRER ASKED for the affliction that is to come

A requester seeks the punishment that will take place –

A questioner asked of a chastisement about to fall

ONE who is minded to ask might ask about the suffering which [in the hereafter] is bound to befall

There hath asked an asker for the torment about to befall.

A questioner asked concerning a torment about to befall

A questioner questioned the imminent torment.

A beseecher besought the visitation of chastisement,

A questioner asked concerning a torment about to befall

A questioner questioned concerning the doom about to fall

An asker asked for a punishment sure to befall

A caller supplicated about a punishment to fall on

A supplicant asked for a punishment bound to happen

Someone has (needlessly) demanded to experience the torment (of God),

One demanding, demanded the chastisement which must befall

Saala s<u>a</u>ilun biAAa<u>tha</u>bin w<u>a</u>qiAA<b>in</b>

A doubter once demanded that punishment be immediately meted out,

A questioner asked about a Penalty to befall-

70

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ سَأَلَ سَآئِلٌۢ بِعَذَابٍ وَاقِعٍ

A caller from the idolaters called for the punishment upon himself and his people if this punishment was to actually come. It was a mockery on his part, but it will happen on the Day of Judgement.

A caller from the idolaters called for the punishment upon himself and his people if this punishment was to actually come. It was a mockery on his part, but it will happen on the Day of Judgement.

<p>The disbelievers used to come to the Holy Prophet ﷺ in groups mocking at the Muslims, and denying the Islamic beliefs, including Resurrection. But at the same time, they used to claim, in ironical style, that they would enter the Paradise, and enjoy its bliss. This verse refers to this attitude of the disbelievers.</p><p>Since their pretended aspiration to enter Paradise was merely a mockery, and in fact they intended to deny Resurrection, their denial is refuted in this verse by saying that admittedly Allah has created them from a lifeless drop of semen, as they knew it well, and a drop of semen is more difficult to be transformed into a perfect human being. If Allah has power to make it a living man, how easy it is for Him to give life to a dead body! Still, they do not believe in Resurrection. Then, how can they enter Paradise?' (Muhammad Taqi Usmani)</p><p>Commentary</p><p>سَأَلَ سَائِلٌ (A demanding person has asked for the punishment that is going to befall....70:1). The Arabic word suwal/su'al means to 'ask a question'. The word is used in more than one sense: [ 1] It could mean to inquire about something. In this sense, the Arabic word is followed by the preposition 'an' [ about ]; and [ 2] It is used in the sense of 'request'. In this sense, the word is followed by the preposition 'bi' [ for ] as in this instance.</p><p>Nasa'i transmits a narration from Sayyidna Ibn ` Abbas ؓ that this demanding person was Nadr Ibn Harith. In rejecting the Qur'an and the Prophet ﷺ ، he daringly demanded:</p><p>اللَّـهُمَّ إِن كَانَ هَـٰذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ‌ عَلَيْنَا حِجَارَ‌ةً مِّنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ</p><p>'0 Allah, if this be indeed the truth [ revealed ] from You, then, rain down upon us stones from the heavens, or bring upon us a painful punishment. [ 8:32]</p><p>The result of this demand was that Nadr Ibn Harith was killed by Muslims in the Battle of Badr. (Mazhari, citing the narration of Ibn Abi Hatim). The Qur'an, further setting down the factual position of the demanded punishment, says that the punishment is inevitable and will most certainly occur in this world or in the Hereafter or in both the worlds. It cannot be averted. The impending punishment is from Allah, the Lord of the stairways. The last statement is also the proof of the preceding statement, in that the punishment is from the Lord of the Ascending Steps. It is not possible for anyone to avert it.</p><p>The word ma’ arij is the plural of mi` raj or mi'raj. It means a 'ladder or a staircase, having steps for reaching high places. The Divine attribute given in this verse as 'dhil-ma’ arij' [ Lord of the stairways ] means that He is the Lord of high degrees. This is the interpretation given by Said Ibn Jubair. Sayyidna Ibn Masud ؓ says that these stairways or higher rungs are seven heavens one above another, and 'dhil-ma’ arij' means 'dhis-samawat', that is to say, malik-us-samawat [ Lord of the heavens ].</p>

The disbelievers used to come to the Holy Prophet ﷺ in groups mocking at the Muslims, and denying the Islamic beliefs, including Resurrection. But at the same time, they used to claim, in ironical style, that they would enter the Paradise, and enjoy its bliss. This verse refers to this attitude of the disbelievers.Since their pretended aspiration to enter Paradise was merely a mockery, and in fact they intended to deny Resurrection, their denial is refuted in this verse by saying that admittedly Allah has created them from a lifeless drop of semen, as they knew it well, and a drop of semen is more difficult to be transformed into a perfect human being. If Allah has power to make it a living man, how easy it is for Him to give life to a dead body! Still, they do not believe in Resurrection. Then, how can they enter Paradise?' (Muhammad Taqi Usmani)Commentaryسَأَلَ سَائِلٌ (A demanding person has asked for the punishment that is going to befall....70:1). The Arabic word suwal/su'al means to 'ask a question'. The word is used in more than one sense: [ 1] It could mean to inquire about something. In this sense, the Arabic word is followed by the preposition 'an' [ about ]; and [ 2] It is used in the sense of 'request'. In this sense, the word is followed by the preposition 'bi' [ for ] as in this instance.Nasa'i transmits a narration from Sayyidna Ibn ` Abbas ؓ that this demanding person was Nadr Ibn Harith. In rejecting the Qur'an and the Prophet ﷺ ، he daringly demanded:اللَّـهُمَّ إِن كَانَ هَـٰذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ‌ عَلَيْنَا حِجَارَ‌ةً مِّنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ'0 Allah, if this be indeed the truth [ revealed ] from You, then, rain down upon us stones from the heavens, or bring upon us a painful punishment. [ 8:32]The result of this demand was that Nadr Ibn Harith was killed by Muslims in the Battle of Badr. (Mazhari, citing the narration of Ibn Abi Hatim). The Qur'an, further setting down the factual position of the demanded punishment, says that the punishment is inevitable and will most certainly occur in this world or in the Hereafter or in both the worlds. It cannot be averted. The impending punishment is from Allah, the Lord of the stairways. The last statement is also the proof of the preceding statement, in that the punishment is from the Lord of the Ascending Steps. It is not possible for anyone to avert it.The word ma’ arij is the plural of mi` raj or mi'raj. It means a 'ladder or a staircase, having steps for reaching high places. The Divine attribute given in this verse as 'dhil-ma’ arij' [ Lord of the stairways ] means that He is the Lord of high degrees. This is the interpretation given by Said Ibn Jubair. Sayyidna Ibn Masud ؓ says that these stairways or higher rungs are seven heavens one above another, and 'dhil-ma’ arij' means 'dhis-samawat', that is to say, malik-us-samawat [ Lord of the heavens ].

<h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">A Request to hasten the Day of Judgement</h2><div class="text_uthmani arabic">سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ </div><p>(A questioner asked concerning a torment about to befall) This Ayah contains an assumed meaning that is alluded to by the letter "Ba". It is as though it is saying, a questioner requested to hasten on the torment that is about to fall. It is similar to Allah's statement,</p><div class="text_uthmani arabic">وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَن يُخْلِفَ اللَّهُ وَعْدَهُ</div><p>(And they ask you to hasten on the torment! And Allah fails not His promise.) (22:47) meaning, that its torment will occur and there is no avoiding it. Al-`Awfi reported from Ibn `Abbas concerning the Ayah,</p><div class="text_uthmani arabic">سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ </div><p>(A questioner asked concerning a torment about to befall) "That is the questioning of the disbelievers about the torment of Allah and it will occur to them." Ibn Abi Najih reported from Mujahid that he said concerning Allah's statement</p><div class="text_uthmani arabic">سَأَلَ سَآئِلٌ</div><p>(A questioner asked), "A person called out (requesting) for the torment that will occur in the Hereafter to happen." Then he said, "This is their saying,</p><div class="text_uthmani arabic">اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَآءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ</div><p>(O Allah! If this is indeed the truth from you, then rain down stones on us from the sky or bring on us a painful torment.)" (8:32) Allah's statement,</p><div class="text_uthmani arabic">وَاقِعٍلِلْكَـفِرِينَ</div><p>(about to befall (Waqi`) upon the disbelievers,) means, it is waiting in preparation for the disbelievers. Ibn `Abbas said, "Waqi` means coming."</p><div class="text_uthmani arabic">لَيْسَ لَهُ دَافِعٌ</div><p>(which non can avert) meaning, there is no one who can repel it if Allah wants it to happen. Thus, Allah says,</p><div class="text_uthmani arabic">مِّنَ اللَّهِ ذِي الْمَعَارِجِ </div><p>(From Allah, the Lord of the ways of ascent (Al-Ma`arij).)</p><h2 class="title">The Tafsir of "Lord of the ways of ascent</h2><p>`Ali bin Abi Talhah reported from Ibn `Abbas, "Lord of the ways of ascent means loftiness and abundance." Mujahid said, "Lord of the ways of ascent means the ways of ascension into the heavens." Concerning Allah's statement,</p><div class="text_uthmani arabic">تَعْرُجُ الْمَلَـئِكَةُ وَالرُّوحُ إِلَيْهِ</div><p>(The angels and the Ruh Ta`ruju to Him) `Abdur-Razzaq reported from Ma`mar from Qatadah that Ta`ruju means to ascend. In reference to the Ruh, Abu Salih said, "They are creatures from the creation of Allah that resemble humans but they are not humans." It could be that here it means Jibril, and this is a way of connecting the specific to the general (other angels). It could also be referring to the name of the souls (Arwah) of the Children of Adam (humans). For verily, when they (the human souls) are taken at death, they are lifted up to the heavens just as the Hadith of Al-Bara' proves.</p><h2 class="title">The Meaning of "a Day the measure whereof is fifty thousand years</h2><p>Concerning Allah's statement,</p><div class="text_uthmani arabic">فِى يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ</div><p>(in a Day the measure whereof is fifty thousand years.) This refers to the Day of Judgement. Ibn Abi Hatim recorded from Ibn `Abbas that he said concerning the Ayah,</p><div class="text_uthmani arabic">فِى يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ</div><p>(in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement." The chain of narration of this report (to Ibn `Abbas) is authentic. Ath-Thawri reported from Simak bin Harb from `Ikrimah that he said concerning this verse, "It is the Day of Judgement." Ad-Dahhak and Ibn Zayd both said the same. `Ali bin Abi Talhah reported from Ibn `Abbas concerning the Ayah,</p><div class="text_uthmani arabic">تَعْرُجُ الْمَلَـئِكَةُ وَالرُّوحُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ </div><p>(The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement that Allah has made to be the measure of fifty thousand years for the disbelievers. " Many Hadiths have been reported with this same meaning. Imam Ahmad recorded from Abu `Umar Al-Ghudani that he said, "I was with Abu Hurayrah when a man from Bani `Amir bin Sa`sa`ah passed and it was said: `This man is the wealthiest man of Bani `Amir.' So Abu Hurayrah said, `Bring him back to me.' So they brought the man back to Abu Hurayrah. Then Abu Hurayrah said, `I have been informed that you are a man of great wealth.' The man from Bani `Amir replied, `Yes, by Allah. I have one hundred red-colored camels, one hundred brown-colored camels...' and so on he counted numerous colored camels, the races of the slaves and the types of fetters for his horses that he owned. So Abu Hurayrah said, `Beware of the hooves of the camels and the cloven hooves of the cattle.' He continued repeating that to him until the color of the man began to change. Then the man said, `O Abu Hurayrah what is this' Abu Hurayrah replied, `I heard the Messenger of Allah say,</p><div class="text_uthmani arabic">«مَنْ كَانَتْ لَهُ إِبِلٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا»</div><p>(Whoever has camels and does not give their due (Zakah) in their Najdah and their Risl...) We interrupted saying, `O Messenger of Allah! What is their Najdah and Risl' He said,</p><div class="text_uthmani arabic">«فِي عُسْرِهَا وَيُسْرِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ، ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ بِأَخْفَافِهَا، فَإِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا فِي يَوْم كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتْى يُقْضَى بَيْنَ النَّاسِ فَيَرَى سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ بَقَرٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ،ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ، فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ، إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ حَتْى يُقْضَى بَيْنَ النَّاسِ فَيَرَى سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ غَنَمٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَسْمَنِهِ وَآشَرِهِ حَتْى يُبْطَحَ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتْى يُقْضَى بَيْنَ النَّاسِ فَيَرَى سَبِيلَه»</div><p>(It is their difficulty and their ease, for verily, they will come on the Day of Resurrection healthier than before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him with their hooves. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he had cows that he did not pay the Zakah in their ease and their difficult times, then they will come on the Day of Judgement healthier than they were before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has cloven hooves will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he has any sheep that he does not pay the due Zakah in their difficulty and their ease, then they will come on the Day of Judgement healthier than they were before. They will be more (in number) fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has a cloven hoof will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell).) Then, the man from Bani `Amir said, `What is the due of the camel, O Abu Hurayrah' Abu Hurayrah said, `It is that you give (in your Zakah payment) from your most valuable camels, that you lend a milking she-camel, that you lend your mount for riding, that you give the milk (to the people) for drinking, and you lend the male camel for breeding."' This Hadith was also recorded by Abu Dawud and An-Nasa'i.</p><h2 class="title">A Different Version of this Hadith</h2><p>Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah said,</p><div class="text_uthmani arabic">«مَا مِنْ صَاحِبِ كَنْزٍ لَا يُؤَدِّي حَقَّهُ إِلَّا جُعِلَ صَفَائِحَ، يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ، فَتُكْوَى بِهَا جَبْهَتُهُ وَجَنْبُهُ وَظَهْرُهُ، حَتْى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْم كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ، ثُمَّ يَرَى سَبِيلَهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّار»</div><p>(There is not any owner of treasure who does not pay its due except that it will be made into heated metal plates and branded upon him in the fire of Hell. His forehead, side and back will be scorched with these metal plates. This will continue until Allah judges between His servants on a Day whose measure is fifty thousand years of what you count. Then he will see his path, either to Paradise or to the Fire.) Then he (Abu Hurayrah) mentions the rest of the Hadith about the sheep and camels just as mentioned before. In this narration (of Ahmad) the Prophet also added,</p><div class="text_uthmani arabic">«الْخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْر»</div><p>(The horse is for three (on the Day of Judgement): for one man it is a reward, for another man it is a shield (protection), and upon another man it is a burden.) And the Hadith continues. Muslim also recorded this Hadith in its entirety even though Al-Bukhari did not mention it. The intent behind mentioning this here is the Prophet's statement,</p><div class="text_uthmani arabic">«حَتْى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَة»</div><p>(Until Allah judges between His servants on a day whose measurement is fifty thousand years.)</p><h2 class="title">Instructing the Prophet to have Patience Then</h2><p>Allah says,</p><div class="text_uthmani arabic">فَاصْبِرْ صَبْراً جَمِيلاً </div><p>(So be patient, with a good patience.) meaning, `be patient, O Muhammad, with your people's rejection and their seeking to hasten the torment since they think it will not occur.' Allah says in another Ayah,</p><div class="text_uthmani arabic">يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا وَالَّذِينَ ءَامَنُواْ مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ</div><p>(Those who believe not therein seek to hasten it, while those believe are fearful of it, and know that it is the very truth.) (42:18) Thus, Allah says,</p><div class="text_uthmani arabic">إِنَّهُمْ يَرَوْنَهُ بَعِيداً </div><p>(Verily, they see it (the torment) afar off.) meaning, the happening of the torment and the establishment of the Hour (Day of Judgement). The disbelievers see this as something that is farfetched. The word "Ba`id" here means that which is impossible to occur.</p><div class="text_uthmani arabic">وَنَرَاهُ قَرِيباً </div><p>(But We see it (quite) near.) meaning, the believers believe that its occurrence is near, even though its time of occurrence is unknown and no one knows when it will be except Allah. All of what is approaching then it is near and it will definitely happen.</p>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.A Request to hasten the Day of Judgementسَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ (A questioner asked concerning a torment about to befall) This Ayah contains an assumed meaning that is alluded to by the letter "Ba". It is as though it is saying, a questioner requested to hasten on the torment that is about to fall. It is similar to Allah's statement,وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَن يُخْلِفَ اللَّهُ وَعْدَهُ(And they ask you to hasten on the torment! And Allah fails not His promise.) (22:47) meaning, that its torment will occur and there is no avoiding it. Al-`Awfi reported from Ibn `Abbas concerning the Ayah,سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ (A questioner asked concerning a torment about to befall) "That is the questioning of the disbelievers about the torment of Allah and it will occur to them." Ibn Abi Najih reported from Mujahid that he said concerning Allah's statementسَأَلَ سَآئِلٌ(A questioner asked), "A person called out (requesting) for the torment that will occur in the Hereafter to happen." Then he said, "This is their saying,اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَآءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ(O Allah! If this is indeed the truth from you, then rain down stones on us from the sky or bring on us a painful torment.)" (8:32) Allah's statement,وَاقِعٍلِلْكَـفِرِينَ(about to befall (Waqi`) upon the disbelievers,) means, it is waiting in preparation for the disbelievers. Ibn `Abbas said, "Waqi` means coming."لَيْسَ لَهُ دَافِعٌ(which non can avert) meaning, there is no one who can repel it if Allah wants it to happen. Thus, Allah says,مِّنَ اللَّهِ ذِي الْمَعَارِجِ (From Allah, the Lord of the ways of ascent (Al-Ma`arij).)The Tafsir of "Lord of the ways of ascent`Ali bin Abi Talhah reported from Ibn `Abbas, "Lord of the ways of ascent means loftiness and abundance." Mujahid said, "Lord of the ways of ascent means the ways of ascension into the heavens." Concerning Allah's statement,تَعْرُجُ الْمَلَـئِكَةُ وَالرُّوحُ إِلَيْهِ(The angels and the Ruh Ta`ruju to Him) `Abdur-Razzaq reported from Ma`mar from Qatadah that Ta`ruju means to ascend. In reference to the Ruh, Abu Salih said, "They are creatures from the creation of Allah that resemble humans but they are not humans." It could be that here it means Jibril, and this is a way of connecting the specific to the general (other angels). It could also be referring to the name of the souls (Arwah) of the Children of Adam (humans). For verily, when they (the human souls) are taken at death, they are lifted up to the heavens just as the Hadith of Al-Bara' proves.The Meaning of "a Day the measure whereof is fifty thousand yearsConcerning Allah's statement,فِى يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ(in a Day the measure whereof is fifty thousand years.) This refers to the Day of Judgement. Ibn Abi Hatim recorded from Ibn `Abbas that he said concerning the Ayah,فِى يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ(in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement." The chain of narration of this report (to Ibn `Abbas) is authentic. Ath-Thawri reported from Simak bin Harb from `Ikrimah that he said concerning this verse, "It is the Day of Judgement." Ad-Dahhak and Ibn Zayd both said the same. `Ali bin Abi Talhah reported from Ibn `Abbas concerning the Ayah,تَعْرُجُ الْمَلَـئِكَةُ وَالرُّوحُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement that Allah has made to be the measure of fifty thousand years for the disbelievers. " Many Hadiths have been reported with this same meaning. Imam Ahmad recorded from Abu `Umar Al-Ghudani that he said, "I was with Abu Hurayrah when a man from Bani `Amir bin Sa`sa`ah passed and it was said: `This man is the wealthiest man of Bani `Amir.' So Abu Hurayrah said, `Bring him back to me.' So they brought the man back to Abu Hurayrah. Then Abu Hurayrah said, `I have been informed that you are a man of great wealth.' The man from Bani `Amir replied, `Yes, by Allah. I have one hundred red-colored camels, one hundred brown-colored camels...' and so on he counted numerous colored camels, the races of the slaves and the types of fetters for his horses that he owned. So Abu Hurayrah said, `Beware of the hooves of the camels and the cloven hooves of the cattle.' He continued repeating that to him until the color of the man began to change. Then the man said, `O Abu Hurayrah what is this' Abu Hurayrah replied, `I heard the Messenger of Allah say,«مَنْ كَانَتْ لَهُ إِبِلٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا»(Whoever has camels and does not give their due (Zakah) in their Najdah and their Risl...) We interrupted saying, `O Messenger of Allah! What is their Najdah and Risl' He said,«فِي عُسْرِهَا وَيُسْرِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ، ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ بِأَخْفَافِهَا، فَإِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا فِي يَوْم كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتْى يُقْضَى بَيْنَ النَّاسِ فَيَرَى سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ بَقَرٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ،ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ، فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ، إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ حَتْى يُقْضَى بَيْنَ النَّاسِ فَيَرَى سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ غَنَمٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَسْمَنِهِ وَآشَرِهِ حَتْى يُبْطَحَ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتْى يُقْضَى بَيْنَ النَّاسِ فَيَرَى سَبِيلَه»(It is their difficulty and their ease, for verily, they will come on the Day of Resurrection healthier than before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him with their hooves. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he had cows that he did not pay the Zakah in their ease and their difficult times, then they will come on the Day of Judgement healthier than they were before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has cloven hooves will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he has any sheep that he does not pay the due Zakah in their difficulty and their ease, then they will come on the Day of Judgement healthier than they were before. They will be more (in number) fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has a cloven hoof will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell).) Then, the man from Bani `Amir said, `What is the due of the camel, O Abu Hurayrah' Abu Hurayrah said, `It is that you give (in your Zakah payment) from your most valuable camels, that you lend a milking she-camel, that you lend your mount for riding, that you give the milk (to the people) for drinking, and you lend the male camel for breeding."' This Hadith was also recorded by Abu Dawud and An-Nasa'i.A Different Version of this HadithImam Ahmad recorded from Abu Hurayrah that the Messenger of Allah said,«مَا مِنْ صَاحِبِ كَنْزٍ لَا يُؤَدِّي حَقَّهُ إِلَّا جُعِلَ صَفَائِحَ، يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ، فَتُكْوَى بِهَا جَبْهَتُهُ وَجَنْبُهُ وَظَهْرُهُ، حَتْى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْم كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ، ثُمَّ يَرَى سَبِيلَهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّار»(There is not any owner of treasure who does not pay its due except that it will be made into heated metal plates and branded upon him in the fire of Hell. His forehead, side and back will be scorched with these metal plates. This will continue until Allah judges between His servants on a Day whose measure is fifty thousand years of what you count. Then he will see his path, either to Paradise or to the Fire.) Then he (Abu Hurayrah) mentions the rest of the Hadith about the sheep and camels just as mentioned before. In this narration (of Ahmad) the Prophet also added,«الْخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْر»(The horse is for three (on the Day of Judgement): for one man it is a reward, for another man it is a shield (protection), and upon another man it is a burden.) And the Hadith continues. Muslim also recorded this Hadith in its entirety even though Al-Bukhari did not mention it. The intent behind mentioning this here is the Prophet's statement,«حَتْى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَة»(Until Allah judges between His servants on a day whose measurement is fifty thousand years.)Instructing the Prophet to have Patience ThenAllah says,فَاصْبِرْ صَبْراً جَمِيلاً (So be patient, with a good patience.) meaning, `be patient, O Muhammad, with your people's rejection and their seeking to hasten the torment since they think it will not occur.' Allah says in another Ayah,يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا وَالَّذِينَ ءَامَنُواْ مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ(Those who believe not therein seek to hasten it, while those believe are fearful of it, and know that it is the very truth.) (42:18) Thus, Allah says,إِنَّهُمْ يَرَوْنَهُ بَعِيداً (Verily, they see it (the torment) afar off.) meaning, the happening of the torment and the establishment of the Hour (Day of Judgement). The disbelievers see this as something that is farfetched. The word "Ba`id" here means that which is impossible to occur.وَنَرَاهُ قَرِيباً (But We see it (quite) near.) meaning, the believers believe that its occurrence is near, even though its time of occurrence is unknown and no one knows when it will be except Allah. All of what is approaching then it is near and it will definitely happen.

Upon the infidels -- which none would be able to repel --

- Upon the disbelievers – the punishment that none can avert.

for the unbelievers, which none may avert,

those who deny the truth. [Know, then, that] nothing can ward it off,

The infidels, of which there is no averter.

Upon the disbelievers, which none can avert,

For the disbelievers; none can repel it.

(a chastisement meant) for the unbelievers, one which none can avert;

Upon the disbelievers, which none can avert,

Upon the disbelievers, which none can repel,

—which none can avert from the faithless —

the unbelievers which none can prevent.

To the disbelievers; of it there is no preventer.

which will inevitably seize the disbelievers.

The unbelievers-- there is none to avert it--

Lilk<u>a</u>fireena laysa lahu d<u>a</u>fiAA<b>un</b>

to those who deny the truth. No power can hinder God

The Unbelievers, the which there is none to ward off,-

70

لِّلْكَٰفِرِينَ لَيْسَ لَهُۥ دَافِعٌ

It will fall upon the disbelievers in Allah. There will be no one to avert this punishment.

It will fall upon the disbelievers in Allah. There will be no one to avert this punishment.

From God, the Lord of the steps (of progression),

From Allah, the Lord of all pinnacles.

from God, the Lord of the Stairways.

[since it will come] from God, unto whom there are many ways of ascent:

From Allah, Owner of the ascending steps.

From Allah, the Lord of the ways of ascent.

From God, Lord of the Ways of Ascent.

a chastisement from Allah, the Lord of the ascending steps,

From Allah, the Lord of the ways of ascent.

From Allah, Lord of the Ascending Stairways

from Allah, Lord of the lofty stations.

(A punishment) from Allah, the Owner of the Elevated Passages.

[It is] from Allah, owner of the ways of ascent.

No one can defend him against God, the Lord of the exalted positions.

From Allah, the Lord of the ways of Ascent.

Mina All<u>a</u>hi <u>th</u>ee almaAA<u>a</u>rij<b>i</b>

from punishing them. He is the Lord of the Ascending Stairways,

(A Penalty) from Allah, Lord of the Ways of Ascent.

70

مِّنَ ٱللَّهِ ذِى ٱلْمَعَارِجِ

From Allah the possessor of highness, ranks, virtues and favours.

From Allah the possessor of highness, ranks, virtues and favours.

To whom the angels and the soul take a day to ascend, whose length is fifty thousand years.

The angels and Jibreel, ascend towards Him – the punishment will befall on a day which spans fifty thousand years.

To Him the angels and the Spirit mount up, in a day whereof the measure is fifty thousand years.

all the angels and all the inspiration [ever granted to man] ascend unto Him [daily,] in a day the length whereof is [like] fifty thousand years…

Whereby the angels ascend Unto Him and also the spirit, On a Day whereof the measure is fifty thousand years.

The angels and the Ruh [Jibrael (Gabriel)] ascend to Him in a Day the measure whereof is fifty thousand years,

Unto Him the angels and the Spirit ascend on a Day the duration of which is fifty thousand years.

by which the angels and the Spirit ascend to Him in one Day the duration of which is fifty thousand years.

The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.

(Whereby) the angels and the Spirit ascend unto Him in a Day whereof the span is fifty thousand years.

The angels and the Spirit ascend to Him in a day whose span is fifty thousand years.

To Him the angels and the Spirit (Gabriel) ascend in a day, the measure of which is fifty thousand years.

The angels and the Spirit will ascend to Him during a Day the extent of which is fifty thousand years.

On that Day (of Judgment), long as fifty thousand years, the angels and the Spirit will ascend to Him.

To Him ascend the angels and the Spirit in a day the measure of which is fifty thousand years.

TaAAruju almal<u>a</u>ikatu wa<b>al</b>rroo<u>h</u>u ilayhi fee yawmin k<u>a</u>na miqd<u>a</u>ruhu khamseena alfa sana<b>tin</b>

by which the angels and the Spirit will ascend to Him in one Day which will last for fifty thousand years.

The angels and the spirit ascend unto him in a Day the measure whereof is (as) fifty thousand years:

70

تَعْرُجُ ٱلْمَلَٰٓئِكَةُ وَٱلرُّوحُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُۥ خَمْسِينَ أَلْفَ سَنَةٍ

The angels and Gabriel will ascend in them ranks on the Day of Judgement: it is a day of which the duration is fifty thousand years.

The angels and Gabriel will ascend in them ranks on the Day of Judgement: it is a day of which the duration is fifty thousand years.

<p>تَعْرُ‌جُ الْمَلَائِكَةُ وَالرُّ‌وحُ (to whom ascend the angels and the Spirit ...70:4). In other words, the angels and Jibra'il (علیہ السلام) ascend these levels which are one on top of the other. Although the word 'angels' include 'Jibra'il (علیہ السلام) ، his name is singled out specifically on account of his special honour.</p><p>فِي يَوْمٍ كَانَ مِقْدَارُ‌هُ خَمْسِينَ أَلْفَ سَنَةٍ ( in a day the length of which is fifty thousand years…70:4).This statement, grammatically, is connected to an understood verb, which is yaqa'u [ will occur ]. The sense is that the inevitable punishment mentioned earlier will occur on a day the measure of which is fifty thousand years. Sayyidna Abu Said Khudri ؓ narrates that the blessed Companions asked the Holy Prophet ﷺ about the length of the day that measures fifty thousand years. He replied: "I swear by the Being in Whose control is my life! The day for the believers will be lighter and less than the time during which they would perform an obligatory salah." (Transmitted by Ahmad, Abu Yala, Ibn Hibban, Baihagi through a 'an' chain of narrators - Mazhari)</p><p>And the following Hadith is reported from Sayyidna Abu Hurairah ؓ</p><p>یکون علی المؤمنین کمقدار مابین الظھر والعصر اخرجہ الحاکم و البیھقی مرفوعاً و موقوفاً ۔ (مظھری)</p><p>"The time on this day for the believers will be like that between ` asr and maghrib". (This Hadith is reported both in marfu' and mauquf ways, that is, in some versions, this is the statement of Abu Hurairah ؓ himself, while in others it is attributed by him to the Holy Prophet ﷺ .)</p><p>These ahadith indicate that the length of fifty thousand years is a 'relative term'. In relation to unbelievers the day would be as long as five thousand years, and in relation to the believers it would be as short as the time between ` asr and maghrib or even shorter.</p><p>The Length of the Day of Judgment - A thousand years or Fifty Thousand Years? An Analysis</p><p>According to the above verse, the measure of the Day of Judgment is fifty thousand years but, according to the following verse of Surah As-Sajdah, the length of the day is mentioned as one thousand years:</p><p>يُدَبِّرُ‌ الْأَمْرَ‌ مِنَ السَّمَاءِ إِلَى الْأَرْ‌ضِ ثُمَّ يَعْرُ‌جُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُ‌هُ أَلْفَ سَنَةٍ مِّمَّا تَعُدُّونَ</p><p>He manages (every) matter from the sky to the earth, then it (every matter) will ascend to Him in a day the measure of which is a thousand years according to the way you count. [ 32:5]</p><p>Apparently, there seems to be a discrepancy between the two verses. The narratives cited earlier resolve this apparent contradiction. Length and shortness of time are relative concepts. It will be different according to different groups and their varying conditions. Relative to the entire body of die-hard unbelievers, it will measure fifty thousand years, and relative to the entire body of righteous believers, the day will be made so easy that it will seem easier than a person performing salah in this world. In between the two bodies of believers and unbelievers are there may be some groups of unbelievers for whom the day will seem to be one thousand years. It is also relative to varying psychological conditions that a person might be experiencing. If a person is feeling upset or is experiencing excruciating pain, time will hardly seem to move for him. An hour sometimes seems like more than a day or even more than a week. When a person, on the other hand, is in comfort and peace, the longest time will seem the shortest.</p><p>Mazhari has interpreted verse [ 5] of Surah As-Sajdah differently. He says that the day of a thousand years mentioned here refers to one of the days of the phenomenal world. Jibra'il (علیہ السلام) and other angels with him descend from the heavens to the earth and then ascend from the earth to the heavens. This is such a long journey that if man were to undertake it, it would take him a thousand years. Authentic ahadith report that the journey from heavens to earth takes five hundred years and the journey back from earth to the heaven takes another five hundred years, totalling a thousand years according to human travelling. Assuming man were to conquer this distance, a return journey would take him a thousand years between heavens and earth and back, although the angels cover this distance in a very short time. In short, verse [ 5] of Surah As-Sajdah refers to a day of the phenomenal world while the verse of Surah Al-Ma` arij refers to the Day of Judgment which will be very much longer than the days of this world, the length and shortness of which will be experienced differently by different people according to their conditions. And Allah, the Pure and Exalted, knows best!</p>

تَعْرُ‌جُ الْمَلَائِكَةُ وَالرُّ‌وحُ (to whom ascend the angels and the Spirit ...70:4). In other words, the angels and Jibra'il (علیہ السلام) ascend these levels which are one on top of the other. Although the word 'angels' include 'Jibra'il (علیہ السلام) ، his name is singled out specifically on account of his special honour.فِي يَوْمٍ كَانَ مِقْدَارُ‌هُ خَمْسِينَ أَلْفَ سَنَةٍ ( in a day the length of which is fifty thousand years…70:4).This statement, grammatically, is connected to an understood verb, which is yaqa'u [ will occur ]. The sense is that the inevitable punishment mentioned earlier will occur on a day the measure of which is fifty thousand years. Sayyidna Abu Said Khudri ؓ narrates that the blessed Companions asked the Holy Prophet ﷺ about the length of the day that measures fifty thousand years. He replied: "I swear by the Being in Whose control is my life! The day for the believers will be lighter and less than the time during which they would perform an obligatory salah." (Transmitted by Ahmad, Abu Yala, Ibn Hibban, Baihagi through a 'an' chain of narrators - Mazhari)And the following Hadith is reported from Sayyidna Abu Hurairah ؓیکون علی المؤمنین کمقدار مابین الظھر والعصر اخرجہ الحاکم و البیھقی مرفوعاً و موقوفاً ۔ (مظھری)"The time on this day for the believers will be like that between ` asr and maghrib". (This Hadith is reported both in marfu' and mauquf ways, that is, in some versions, this is the statement of Abu Hurairah ؓ himself, while in others it is attributed by him to the Holy Prophet ﷺ .)These ahadith indicate that the length of fifty thousand years is a 'relative term'. In relation to unbelievers the day would be as long as five thousand years, and in relation to the believers it would be as short as the time between ` asr and maghrib or even shorter.The Length of the Day of Judgment - A thousand years or Fifty Thousand Years? An AnalysisAccording to the above verse, the measure of the Day of Judgment is fifty thousand years but, according to the following verse of Surah As-Sajdah, the length of the day is mentioned as one thousand years:يُدَبِّرُ‌ الْأَمْرَ‌ مِنَ السَّمَاءِ إِلَى الْأَرْ‌ضِ ثُمَّ يَعْرُ‌جُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُ‌هُ أَلْفَ سَنَةٍ مِّمَّا تَعُدُّونَHe manages (every) matter from the sky to the earth, then it (every matter) will ascend to Him in a day the measure of which is a thousand years according to the way you count. [ 32:5]Apparently, there seems to be a discrepancy between the two verses. The narratives cited earlier resolve this apparent contradiction. Length and shortness of time are relative concepts. It will be different according to different groups and their varying conditions. Relative to the entire body of die-hard unbelievers, it will measure fifty thousand years, and relative to the entire body of righteous believers, the day will be made so easy that it will seem easier than a person performing salah in this world. In between the two bodies of believers and unbelievers are there may be some groups of unbelievers for whom the day will seem to be one thousand years. It is also relative to varying psychological conditions that a person might be experiencing. If a person is feeling upset or is experiencing excruciating pain, time will hardly seem to move for him. An hour sometimes seems like more than a day or even more than a week. When a person, on the other hand, is in comfort and peace, the longest time will seem the shortest.Mazhari has interpreted verse [ 5] of Surah As-Sajdah differently. He says that the day of a thousand years mentioned here refers to one of the days of the phenomenal world. Jibra'il (علیہ السلام) and other angels with him descend from the heavens to the earth and then ascend from the earth to the heavens. This is such a long journey that if man were to undertake it, it would take him a thousand years. Authentic ahadith report that the journey from heavens to earth takes five hundred years and the journey back from earth to the heaven takes another five hundred years, totalling a thousand years according to human travelling. Assuming man were to conquer this distance, a return journey would take him a thousand years between heavens and earth and back, although the angels cover this distance in a very short time. In short, verse [ 5] of Surah As-Sajdah refers to a day of the phenomenal world while the verse of Surah Al-Ma` arij refers to the Day of Judgment which will be very much longer than the days of this world, the length and shortness of which will be experienced differently by different people according to their conditions. And Allah, the Pure and Exalted, knows best!

So persevere with becoming patience.

Therefore patiently endure, in the best manner (O dear Prophet Mohammed – peace and blessings be upon him).

So be thou patient with a sweet patience;

Therefore, [O believer,] endure all adversity with goodly patience:

Wherefore be thou patient with a becoming patience.

So be patient (O Muhammad SAW), with a good patience.

So be patient, with sweet patience.

So, (O Prophet), persevere with gracious perseverance.

So be patient, with a good patience.

But be patient (O Muhammad) with a patience fair to see.

So be patient, with a patience that is graceful.

Therefore be patient, with a beautiful patience;

So be patient with gracious patience.

(Muhammad), exercise patience with no complaints.

Therefore endure with a goodly patience.

Fa<b>i</b><u>s</u>bir <u>s</u>abran jameel<u>a</u><b>n</b>

Therefore, [O believers] behave with seemly patience.

Therefore do thou hold Patience,- a Patience of beautiful (contentment).

70

فَٱصْبِرْ صَبْرًا جَمِيلًا

O Messenger! So be patient; a patience free of worry and complaint.

O Messenger! So be patient; a patience free of worry and complaint.

They surely take it to be far away,

They deem it to be remote.

behold, they see it as if far off;

behold, men look upon that [reckoning] as something far away –

Verily they behold it afar off.

Verily! They see it (the torment) afar off,

They see it distant.

Verily they think that the chastisement is far off,

Verily, they see it (the torment) afar off.

Lo! they behold it afar off

Indeed they see it to be far off,

they see it as being far off;

Indeed, they see it [as] distant,

They think that it (the Day of Judgment) is far away.

Surely they think it to be far off,

Innahum yarawnahu baAAeed<u>a</u><b>n</b>

They see it [the Day of Judgement] to be far off,

They see the (Day) indeed as a far-off (event):

70

إِنَّهُمْ يَرَوْنَهُۥ بَعِيدًا

Indeed, they think of this punishment to be farfetched and impossible.

Indeed, they think of this punishment to be farfetched and impossible.

<p>إِنَّهُمْ يَرَ‌وْنَهُ بَعِيدًا وَنَرَ‌اهُ قَرِ‌يبًا (They see it far off, and We see it near....70:6-7). In this context, the expressions 'far off and 'near' do not refer to time or space, but 'far off in terms of possibility and occurrence. The verse purports to describe that the pagans see the occurrence of Resurrection as impossible, and Allah sees its occurrence not only possible, but a certain reality.</p>

إِنَّهُمْ يَرَ‌وْنَهُ بَعِيدًا وَنَرَ‌اهُ قَرِ‌يبًا (They see it far off, and We see it near....70:6-7). In this context, the expressions 'far off and 'near' do not refer to time or space, but 'far off in terms of possibility and occurrence. The verse purports to describe that the pagans see the occurrence of Resurrection as impossible, and Allah sees its occurrence not only possible, but a certain reality.

But We see it very near.

Whereas We see it impending.

but We see it is nigh.

but, We see it as near!

And We behold it nigh.

But We see it (quite) near.

But We see it near.

while We think that it is near at hand.

But We see it near.

While we behold it nigh:

and We see it to be near.

but We see it near.

But We see it [as] near.

but We see it to be very near.

And We see it nigh.

Wanar<u>a</u>hu qareeb<u>a</u><b>n</b>

but We see it near at hand.

But We see it (quite) near.

70

وَنَرَىٰهُ قَرِيبًا

But I see it as being near and inevitably occurring.

But I see it as being near and inevitably occurring.

The day the sky becomes like molten brass,

The day when the sky will be like molten silver.

Upon the day when heaven shall be as molten copper

[It will take place] on a Day when the sky will be like molten lead,

It shall befall on a Day whereon the heaven shall become like Unto dregs of oil.

The Day that the sky will be like the boiling filth of oil, (or molten copper or silver or lead, etc.).

On the Day when the sky will be like molten brass.

It shall befall on a Day whereon the sky will become like molten brass,

The Day that the sky will be like the Al-Muhl.

The day when the sky will become as molten copper,

The day when the sky will be like molten copper,

On that Day the heaven shall become like molten copper,

On the Day the sky will be like murky oil,

On the day when the heavens become like molten metal.

On the day when the heaven shall be as molten copper

Yawma takoonu a<b>l</b>ssam<u>a</u>o ka<b>a</b>lmuhl<b>i</b>

On that Day the heavens shall become like molten brass,

The Day that the sky will be like molten brass,

70

يَوْمَ تَكُونُ ٱلسَّمَآءُ كَٱلْمُهْلِ

On the day when the sky will be like molten copper, gold and other metals.

On the day when the sky will be like molten copper, gold and other metals.

<h2 class="title">Terrors of the Day of Judgement</h2><p>Allah says that the torment will befall the disbelievers.</p><div class="text_uthmani arabic">يَوْمَ تَكُونُ السَّمَآءُ كَالْمُهْلِ </div><p>(The Day that the sky will be like the Al-Muhl.) Ibn `Abbas, Mujahid, `Ata, Sa`id bin Jubayr, `Ikrimah, As-Suddi and others have all said, "Like the residue of oil."</p><div class="text_uthmani arabic">وَتَكُونُ الْجِبَالُ كَالْعِهْنِ </div><p>(And the mountains will be like `Ihn.) meaning, like fluffed wool. This was said by Mujahid, Qatadah and As-Suddi. This Ayah is similar to Allah's statement,</p><div class="text_uthmani arabic">وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ </div><p>(And the mountains will be like carded wool.) (101:5) Concerning Allah's statement,</p><div class="text_uthmani arabic">وَلاَ يَسْـَلُ حَمِيمٌ حَمِيماً يُبَصَّرُونَهُمْ</div><p>(And no friend will ask a friend, though they shall be made to see one another.) Meaning, no close friend will ask his close friend about his condition while he sees him in the worst of conditions. He will be worried about himself and will not be able to think of others. Al-`Awfi reported from Ibn `Abbas, "Some of them will know others and they will be acquainted with each other. Then, they will flee from each other after that, as Allah says,</p><div class="text_uthmani arabic">لِكُلِّ امْرِىءٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ </div><p>(Every man that Day will have enough to make him careless of others.)" (80:37) This honorable Ayah is similar to Allah's statement,</p><div class="text_uthmani arabic">يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ وَاخْشَوْاْ يَوْماً لاَّ يَجْزِى وَالِدٌ عَن وَلَدِهِ وَلاَ مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْئاً إِنَّ وَعْدَ اللَّهِ حَقٌّ</div><p>(O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, and nor a son avail aught for his father. Verily the promise of Allah is true.) (31:33) and He also says,</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) and He says,</p><div class="text_uthmani arabic">فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ </div><p>(Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.) (23:101) and similarly He says,</p><div class="text_uthmani arabic">يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَـحِبَتِهُ وَبَنِيهِ - لِكُلِّ امْرِىءٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ </div><p>(That day shall a man flee fom his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others.) (80:34-37) Then Allah's saying here</p><div class="text_uthmani arabic">يُبَصَّرُونَهُمْ يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ - وَصَـحِبَتِهِ وَأَخِيهِ - وَفَصِيلَتِهِ الَّتِى تُـْوِيهِ - وَمَن فِى الاٌّرْضِ جَمِيعاً ثُمَّ يُنجِيهِ كَلاَّ</div><p>(the criminal would desire to ransom himself from the punishment of the Day by his children, and his wife and his brother, and his Fasilah (kindred) who sheltered him, and all that are in the earth, so that it might save him. By no means!) means, no ransom will be accepted from him even if he brought all of the people of the earth (as ransom), and the greatest wealth that he could find, even if it was enough gold to fill the entire earth. Even the child that he had who was dearer to him than the last beat of his heart in the life of this world, he would wish to use the child as a ransom for himself against the torment of Allah on the Day of Judgement when he sees the horrors. However, even this child would not be accepted from him (as a ransom). Mujahid and As-Suddi both said,</p><div class="text_uthmani arabic">وَفَصِيلَتِهِ</div><p>(and his Fasilah) "This means his tribe and his kin." `Ikrimah said, "This means the subdivision of his tribe that he is from." Ashhab reported from Malik that he said, "His Fasilah is his mother." Allah said,</p><div class="text_uthmani arabic">إِنَّهَا لَظَى</div><p>(Verily, it will be the fire of Hell,) Here He is describing the Hell- fire and the severity of its heat.</p><div class="text_uthmani arabic">نَزَّاعَةً لِّلشَّوَى </div><p>(Nazza`ah the Shawa!) Ibn `Abbas and Mujahid both said, "It is the skin of the head." Al-Hasan Al-Basri and Thabit Al-Bunani both said,</p><div class="text_uthmani arabic">نَزَّاعَةً لِّلشَّوَى </div><p>(Nazza`ah the Shawa!) "This means respectable parts of the face." Qatadah said,</p><div class="text_uthmani arabic">نَزَّاعَةً لِّلشَّوَى </div><p>(Nazza`ah the Shawa!) "This means removing his important organs, and the respectable parts of his face, his creation and his limbs." Ad-Dahhak said, "This means it will scrape the flesh and the skin off of the bone until it leaves nothing of it remaining." Ibn Zayd said, "The Shawa is the marrow of the bones." As for,</p><div class="text_uthmani arabic">نَزَّاعَةً</div><p>(Nazza`ah) Ibn Zayd said, "It is cutting their bones and transformation of their skins and their form." Concerning Allah's statement,</p><div class="text_uthmani arabic">تَدْعُواْ مَنْ أَدْبَرَ وَتَوَلَّى - وَجَمَعَ فَأَوْعَى </div><p>(Calling (all) such as turn their backs and turn away their faces. And collect and hide it.) meaning, the Fire will call out to its children whom Allah created for it, determining that they will perform the deeds deserving of it in the worldly life. So it will call them on the Day of Judgement with an eloquent and articulate tongue. Then it will pick them out from the people of the gathering just as birds pick seeds. This is because they were, as Allah said, of those who turned their backs and turned away. This means they denied with their hearts and abandoned the performance of deeds with their limbs.</p><div class="text_uthmani arabic">وَجَمَعَ فَأَوْعَى </div><p>(And collect and hide it.) meaning, he gathered wealth piling it up, and he concealed it, meaning he hid it and refused to give the obligatory right of Allah that was due on it of spending and paying the Zakah. It has been recorded in a Hadith that the Prophet said,</p><div class="text_uthmani arabic">«لَا تُوعِي فَيُوعِيَ اللهُ عَلَيْك»</div><p>(Do not hold back (your wealth) or else Allah will hold back from you.)</p>

Terrors of the Day of JudgementAllah says that the torment will befall the disbelievers.يَوْمَ تَكُونُ السَّمَآءُ كَالْمُهْلِ (The Day that the sky will be like the Al-Muhl.) Ibn `Abbas, Mujahid, `Ata, Sa`id bin Jubayr, `Ikrimah, As-Suddi and others have all said, "Like the residue of oil."وَتَكُونُ الْجِبَالُ كَالْعِهْنِ (And the mountains will be like `Ihn.) meaning, like fluffed wool. This was said by Mujahid, Qatadah and As-Suddi. This Ayah is similar to Allah's statement,وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountains will be like carded wool.) (101:5) Concerning Allah's statement,وَلاَ يَسْـَلُ حَمِيمٌ حَمِيماً يُبَصَّرُونَهُمْ(And no friend will ask a friend, though they shall be made to see one another.) Meaning, no close friend will ask his close friend about his condition while he sees him in the worst of conditions. He will be worried about himself and will not be able to think of others. Al-`Awfi reported from Ibn `Abbas, "Some of them will know others and they will be acquainted with each other. Then, they will flee from each other after that, as Allah says,لِكُلِّ امْرِىءٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.)" (80:37) This honorable Ayah is similar to Allah's statement,يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ وَاخْشَوْاْ يَوْماً لاَّ يَجْزِى وَالِدٌ عَن وَلَدِهِ وَلاَ مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْئاً إِنَّ وَعْدَ اللَّهِ حَقٌّ(O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, and nor a son avail aught for his father. Verily the promise of Allah is true.) (31:33) and He also says,وَإِن 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) and He says,فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.) (23:101) and similarly He says,يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَـحِبَتِهُ وَبَنِيهِ - لِكُلِّ امْرِىءٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (That day shall a man flee fom his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others.) (80:34-37) Then Allah's saying hereيُبَصَّرُونَهُمْ يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ - وَصَـحِبَتِهِ وَأَخِيهِ - وَفَصِيلَتِهِ الَّتِى تُـْوِيهِ - وَمَن فِى الاٌّرْضِ جَمِيعاً ثُمَّ يُنجِيهِ كَلاَّ(the criminal would desire to ransom himself from the punishment of the Day by his children, and his wife and his brother, and his Fasilah (kindred) who sheltered him, and all that are in the earth, so that it might save him. By no means!) means, no ransom will be accepted from him even if he brought all of the people of the earth (as ransom), and the greatest wealth that he could find, even if it was enough gold to fill the entire earth. Even the child that he had who was dearer to him than the last beat of his heart in the life of this world, he would wish to use the child as a ransom for himself against the torment of Allah on the Day of Judgement when he sees the horrors. However, even this child would not be accepted from him (as a ransom). Mujahid and As-Suddi both said,وَفَصِيلَتِهِ(and his Fasilah) "This means his tribe and his kin." `Ikrimah said, "This means the subdivision of his tribe that he is from." Ashhab reported from Malik that he said, "His Fasilah is his mother." Allah said,إِنَّهَا لَظَى(Verily, it will be the fire of Hell,) Here He is describing the Hell- fire and the severity of its heat.نَزَّاعَةً لِّلشَّوَى (Nazza`ah the Shawa!) Ibn `Abbas and Mujahid both said, "It is the skin of the head." Al-Hasan Al-Basri and Thabit Al-Bunani both said,نَزَّاعَةً لِّلشَّوَى (Nazza`ah the Shawa!) "This means respectable parts of the face." Qatadah said,نَزَّاعَةً لِّلشَّوَى (Nazza`ah the Shawa!) "This means removing his important organs, and the respectable parts of his face, his creation and his limbs." Ad-Dahhak said, "This means it will scrape the flesh and the skin off of the bone until it leaves nothing of it remaining." Ibn Zayd said, "The Shawa is the marrow of the bones." As for,نَزَّاعَةً(Nazza`ah) Ibn Zayd said, "It is cutting their bones and transformation of their skins and their form." Concerning Allah's statement,تَدْعُواْ مَنْ أَدْبَرَ وَتَوَلَّى - وَجَمَعَ فَأَوْعَى (Calling (all) such as turn their backs and turn away their faces. And collect and hide it.) meaning, the Fire will call out to its children whom Allah created for it, determining that they will perform the deeds deserving of it in the worldly life. So it will call them on the Day of Judgement with an eloquent and articulate tongue. Then it will pick them out from the people of the gathering just as birds pick seeds. This is because they were, as Allah said, of those who turned their backs and turned away. This means they denied with their hearts and abandoned the performance of deeds with their limbs.وَجَمَعَ فَأَوْعَى (And collect and hide it.) meaning, he gathered wealth piling it up, and he concealed it, meaning he hid it and refused to give the obligatory right of Allah that was due on it of spending and paying the Zakah. It has been recorded in a Hadith that the Prophet said,«لَا تُوعِي فَيُوعِيَ اللهُ عَلَيْك»(Do not hold back (your wealth) or else Allah will hold back from you.)

The mountains like the tufts of (carded) wool,

And the hills will be light as wool.