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And those who fear the punishment of their Lord, --

And those who fear the punishment of their Lord.

and go in fear of the chastisement of their Lord

and who stand in dread of their Sustainer's chastisement –

And those who are fearful of their Lord's torment -

And those who fear the torment of their Lord,

And those who fear the punishment of their Lord.

and fear the chastisement of their Lord –

And those who fear the torment of their Lord.

And those who are fearful of their Lord's doom -

and those who are apprehensive of the punishment of their Lord

and go in fear of the punishment of their Lord,

And those who are fearful of the punishment of their Lord -

who are afraid of the torment of their Lord,

And those who are fearful of the chastisement of their Lord--

Wa<b>a</b>lla<u>th</u>eena hum min AAa<u>tha</u>bi rabbihim mushfiqoon<b>a</b>

and are fearful of the punishment of their Lord;

And those who fear the displeasure of their Lord,-

70

وَٱلَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ

And those who are fearful of the punishment of their Lord, despite having sent forth good deeds.

And those who are fearful of the punishment of their Lord, despite having sent forth good deeds.

Surely no one can be secure from the punishment of his Lord, --

Indeed the punishment of their Lord is not a thing to be unafraid of!

(from their Lord's chastisement none feels secure)

for, behold, of their Sustainer's chastisement none may ever feel [wholly] secure;

Verily the torment of their Lord is not a thing to feel secure from.

Verily! The torment of their Lord is that before which none can feel secure,

Their Lord’s punishment is not to be taken for granted.

surely the chastisement of their Lord is a thing none can feel secure from –

Verily, the torment of their Lord is that before which none can feel secure.

Lo! the doom of their Lord is that before which none can feel secure -

(there is indeed no security from the punishment of their Lord)

for none is secure from the punishment of their Lord,

Indeed, the punishment of their Lord is not that from which one is safe -

the punishment of their Lord is not something for them to feel secure of,

Surely the chastisement of their Lord is (a thing) not to be felt secure of--

Inna AAa<u>tha</u>ba rabbihim ghayru mamoon<b>in</b>

for none may ever feel secure from the punishment of their Lord;

For their Lord's displeasure is the opposite of Peace and Tranquillity;-

70

إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ

Indeed, no intelligent person feels safe from the punishment of his Lord.

Indeed, no intelligent person feels safe from the punishment of his Lord.

And those who guard their sex except from their wives and women slaves of old

And those who protect their private organs (from adultery).

and guard their private parts

and who are mindful of their chastity,

And those who of their private parts are guards.

And those who guard their chastity (i.e. private parts from illegal sexual acts).

And those who guard their chastity.

and those who guard their private parts,

And those who guard their private part (chastity).

And those who preserve their chastity

and those who guard their private parts

who guard their privates

And those who guard their private parts

who guard their carnal desires

And those who guard their private parts,

Wa<b>a</b>lla<u>th</u>eena hum lifuroojihim <u>ha</u>fi<i><u>th</u></i>oon<b>a</b>

those who preserve their chastity

And those who guard their chastity,

70

وَٱلَّذِينَ هُمْ لِفُرُوجِهِمْ حَٰفِظُونَ

And those who safeguard their private parts by concealing them and keeping them away from shameful acts.

And those who safeguard their private parts by concealing them and keeping them away from shameful acts.

Are free of blame,

Except with their wives and the bondwomen in their possession, for there is no reproach on them.

save from their wives and what their right hands own, then not being blameworthy

[not giving way to their desires] with any but their spouses - that is, those whom they rightfully possess [through wedlock] -: for then, behold, they are free of all blame,

Save in regard to their spouses or those whom their right hands own; so verily they are not blameworthy -

Except with their wives and the (women slaves and captives) whom their right hands possess, for (then) they are not to be blamed,

Except from their spouses or those living under their control, for then they are free of blame.

except in regard to their spouses and those whom their right hands possess, for in regard to them they are not reproachable,

Except from their wives or their right hand possessions -- for (then) they are not blameworthy.

Save with their wives and those whom their right hands possess, for thus they are not blameworthy;

(apart from their spouses and their slave women, for then they are not blameworthy;

except from their wives and what their right hands own, for these they are not blameworthy.

Except from their wives or those their right hands possess, for indeed, they are not to be blamed -

except from their wives and slave girls, in which case they are not to be blamed,

Except in the case of their wives or those whom their right hands possess-- for these surely are not to be blamed,

Ill<u>a</u> AAal<u>a</u> azw<u>a</u>jihim aw m<u>a</u> malakat aym<u>a</u>nuhum fainnahum ghayru maloomeen<b>a</b>

except from their spouses and those whom they rightfully possess [through wedlock], for which they incur no blame --

Except with their wives and the (captives) whom their right hands possess,- for (then) they are not to be blamed,

70

إِلَّا عَلَىٰٓ أَزْوَٰجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ

Except from their wives or the servant girls they possess, because they are not blameworthy in enjoying them through sexual intercourse or anything less.

Except from their wives or the servant girls they possess, because they are not blameworthy in enjoying them through sexual intercourse or anything less.

But those who seek more than this will be transgressors;

So those who desire more than this – it is they who are the transgressors.

(but whoso seeks after more than that, they are the transgressors),

whereas such as seek to go beyond that [limit] are truly transgressors;

And whosoever seeketh beyond that, then it is those who are the trespassers

But whosoever seeks beyond that, then it is those who are trespassers.

But whoever seeks to go beyond that—these are the transgressors.

but any who seeks to go beyond that, it is indeed they who are the transgressors,

But whosoever seeks beyond that, then it is those who are trespassers.

But whoso seeketh more than that, those are they who are transgressors;

but whoever seeks beyond that—it is they who are the transgressors)

But whosoever seeks beyond that, they are the transgressors.

But whoever seeks beyond that, then they are the transgressors -

but whoever goes beyond this is a transgressor;

But he who seeks to go beyond this, these it is that go beyond the limits--

Famani ibtagh<u>a</u> war<u>a</u>a <u>tha</u>lika faol<u>a</u>ika humu alAA<u>a</u>doon<b>a</b>

but those who go beyond that limit are transgressors;

But those who trespass beyond this are transgressors;-

70

فَمَنِ ٱبْتَغَىٰ وَرَآءَ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْعَادُونَ

Whoever seeks pleasure in other than whatever has been mentioned i.e. wives and servant girls, they are the ones who have transgressed the limits of Allah.

Whoever seeks pleasure in other than whatever has been mentioned i.e. wives and servant girls, they are the ones who have transgressed the limits of Allah.

<p>فَمَنِ ابْتَغَىٰ وَرَ‌اءَ ذَٰلِكَ فَأُولَـٰئِكَ هُمُ الْعَادُونَ (but the one who seeks [ sexual gratification ] beyond that, then such people are the transgressors...70:31). The preceding verse permitted to have sex with their wives and with slave-girls who are lawfully in their possession. The current verse prohibits sexual gratification beyond this limit. This verse also excludes women who, according to Shari'ah, fall within the prohibited degree. Similarly, Mut'ah (hiring a woman for a temporary period for the purpose of enjoying sex with her) is not a marriage according to Shari'ah, therefore, it is also included in the meaning of this verse.</p><p>Masturbation is Forbidden</p><p>According to most jurists, masturbation falls under the generality of verse [ 31], hence forbidden. Ibn Juraij says that he asked Sayyidna ` Ata' ؓ about it and the latter replied that it is makruh (reprehensible), adding that he heard that on the Plain of Hashr some people will come whose hands will be pregnant. He feels these will be the people who used to satisfy their sexual lust with their hands. Sayyidna Said Ibn Jubair ؓ says that Allah punished a nation who used to fondle with their private parts with their hands. A Hadith reports that the Messenger of Allah ﷺ has said:</p><p>مَلعون من نکح یدہ</p><p>"Cursed is he who marries his hand."</p><p>The chain of authorities of this Hadith is weak. [ Mazhari ].</p>

فَمَنِ ابْتَغَىٰ وَرَ‌اءَ ذَٰلِكَ فَأُولَـٰئِكَ هُمُ الْعَادُونَ (but the one who seeks [ sexual gratification ] beyond that, then such people are the transgressors...70:31). The preceding verse permitted to have sex with their wives and with slave-girls who are lawfully in their possession. The current verse prohibits sexual gratification beyond this limit. This verse also excludes women who, according to Shari'ah, fall within the prohibited degree. Similarly, Mut'ah (hiring a woman for a temporary period for the purpose of enjoying sex with her) is not a marriage according to Shari'ah, therefore, it is also included in the meaning of this verse.Masturbation is ForbiddenAccording to most jurists, masturbation falls under the generality of verse [ 31], hence forbidden. Ibn Juraij says that he asked Sayyidna ` Ata' ؓ about it and the latter replied that it is makruh (reprehensible), adding that he heard that on the Plain of Hashr some people will come whose hands will be pregnant. He feels these will be the people who used to satisfy their sexual lust with their hands. Sayyidna Said Ibn Jubair ؓ says that Allah punished a nation who used to fondle with their private parts with their hands. A Hadith reports that the Messenger of Allah ﷺ has said:مَلعون من نکح یدہ"Cursed is he who marries his hand."The chain of authorities of this Hadith is weak. [ Mazhari ].

And those who fulfil their trusts and covenants,

And those who protect the property entrusted to them, and their agreements.

and who preserve their trusts and their covenant,

and who are faithful to their trusts and to their pledges:

And those who of their trusts and their covenant are keepers.

And those who keep their trusts and covenants;

And those who honor their trusts and their pledges.

and those who fulfil their trusts and their covenants,

And those who keep their trusts and covenants.

And those who keep their pledges and their covenant,

and those who keep their trusts and covenants,

(Those) who keep their trusts and their covenant,

And those who are to their trusts and promises attentive

who honor their trust and promises,

And those who are faithful to their trusts and their covenant

Wa<b>a</b>lla<u>th</u>eena hum liam<u>a</u>n<u>a</u>tihim waAAahdihim r<u>a</u>AAoon<b>a</b>

and those who are faithful to their trusts and to their pledges;

And those who respect their trusts and covenants;

70

وَٱلَّذِينَ هُمْ لِأَمَٰنَٰتِهِمْ وَعَهْدِهِمْ رَٰعُونَ

And those who, when entrusted with wealth, secrets etc., or with agreements they enter into, they uphold them: neither betraying their trusts nor breaking their agreements.

And those who, when entrusted with wealth, secrets etc., or with agreements they enter into, they uphold them: neither betraying their trusts nor breaking their agreements.

<p>Rights of Allah and Rights of Human beings both are included in Trust Obligations</p><p>وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَ‌اعُونَ (and those who are careful about their trusts and covenants...70:32). The word amanat is the plural of amanah 'trust and covenant' as in:</p><p>إِنَّ اللَّـهَ يَأْمُرُ‌كُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا</p><p>'Surely, Allah commands you to fulfill trust obligations towards those entitled to them. [ 4:58] '</p><p>The use of plural number indicates that amanah does not only refer to 'that which people might deposit with a trustee for safe-keeping' but it also refers to 'all obligatory rights that are necessary to fulfill'. Breach of trusts and covenants is dishonesty. Trust obligations include all Divine rights, such as salah, siyam, hajj and zakah, as well as all human rights, such as rights that Allah has imposed between human beings, or human beings themselves might have entered into binding contracts and covenants. Fulfillment of them is obligatory. Failure to comply with their terms and conditions would amount to breach, or dishonesty. [ Mazhari، condensed ].</p>

Rights of Allah and Rights of Human beings both are included in Trust Obligationsوَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَ‌اعُونَ (and those who are careful about their trusts and covenants...70:32). The word amanat is the plural of amanah 'trust and covenant' as in:إِنَّ اللَّـهَ يَأْمُرُ‌كُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا'Surely, Allah commands you to fulfill trust obligations towards those entitled to them. [ 4:58] 'The use of plural number indicates that amanah does not only refer to 'that which people might deposit with a trustee for safe-keeping' but it also refers to 'all obligatory rights that are necessary to fulfill'. Breach of trusts and covenants is dishonesty. Trust obligations include all Divine rights, such as salah, siyam, hajj and zakah, as well as all human rights, such as rights that Allah has imposed between human beings, or human beings themselves might have entered into binding contracts and covenants. Fulfillment of them is obligatory. Failure to comply with their terms and conditions would amount to breach, or dishonesty. [ Mazhari، condensed ].

Who uphold their testimonies,

And those who are firm upon their testimonies.

and perform their witnessings,

and who stand firm whenever they bear witness;

And those who stand firm in their testimonies.

And those who stand firm in their testimonies;

And those who stand by their testimonies.

and those who are upright in their testimonies;

And those who stand firm in their testimonies.

And those who stand by their testimony

and those who are observant of their testimonies,

and standby their witnessing,

And those who are in their testimonies upright

who testify to what they have witnessed,

And those who are upright in their testimonies,

Wa<b>a</b>lla<u>th</u>eena hum bishah<u>a</u>d<u>a</u>tihim q<u>a</u>imoon<b>a</b>

and those who stand by their testimony

And those who stand firm in their testimonies;

70

وَٱلَّذِينَ هُم بِشَهَٰدَٰتِهِمْ قَآئِمُونَ

And those who give their testimonies in the manner sought from them, without being affected by relationships or enmity.

And those who give their testimonies in the manner sought from them, without being affected by relationships or enmity.

<p>وَالَّذِينَ هُم بِشَهَادَاتِهِمْ قَائِمُونَ (...and those who are upright in their testimonies, [ 70:33] '. The word shahadat is the plural of shahadah. The use of plural number in this verse too indicates that there are many types and categories of 'testimony', and it is necessary to stand firm by one's testimony of any type. This includes testifying to the faith of Islam, Divine existence and His Oneness, and testifying that Sayyidna Muhammad ﷺ is His Final Messenger. It is obligatory to testify to the crescent of Ramadan, if one has seen it. Giving a true and accurate account of Shari'ah matters as expert witness, and in all judicial hearings is also implied. Everyone is duty-bound to offer the testimony when summoned. It is prohibited to add or omit any part thereof. According to this verse, it is obligatory to bear testimony, to be upright in it and stand firm by it.</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah Al-Ma’ arij</p><p>Ends here.</p>

وَالَّذِينَ هُم بِشَهَادَاتِهِمْ قَائِمُونَ (...and those who are upright in their testimonies, [ 70:33] '. The word shahadat is the plural of shahadah. The use of plural number in this verse too indicates that there are many types and categories of 'testimony', and it is necessary to stand firm by one's testimony of any type. This includes testifying to the faith of Islam, Divine existence and His Oneness, and testifying that Sayyidna Muhammad ﷺ is His Final Messenger. It is obligatory to testify to the crescent of Ramadan, if one has seen it. Giving a true and accurate account of Shari'ah matters as expert witness, and in all judicial hearings is also implied. Everyone is duty-bound to offer the testimony when summoned. It is prohibited to add or omit any part thereof. According to this verse, it is obligatory to bear testimony, to be upright in it and stand firm by it.Al-hamdulillahThe Commentary onSurah Al-Ma’ arijEnds here.

And those who are mindful of their moral obligations.

And those who protect their prayers.

and who observe their prayers.

and who guard their prayers [from all worldly intent].

And those who of their prayer are observant.

And those who guard their Salat (prayers) well.

And those who are dedicated to their prayers.

and who take due care of their Prayer:

And those who are with their Salah, Yuhafizun.

And those who are attentive at their worship.

and those who are watchful of their prayers.

and who are constant in their prayers.

And those who [carefully] maintain their prayer:

and (finally) those who do not miss their ritual - prayers at the prescribed times;

And those who keep a guard on their prayer,

Wa<b>a</b>lla<u>th</u>eena hum AAal<u>a</u> <u>s</u>al<u>a</u>tihim yu<u>ha</u>fi<i><u>th</u></i>oon<b>a</b>

and are steadfast in their prayers.

And those who guard (the sacredness) of their worship;-

70

وَٱلَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ

And those who are punctual in their prayers by performing them at their appropriate times, with due purity and composure, whilst not being distracted from them by anything.

And those who are punctual in their prayers by performing them at their appropriate times, with due purity and composure, whilst not being distracted from them by anything.

They will live in gardens with honour.

It is these who will be honoured in Gardens.

Those shall be in Gardens, high-honoured.

These it is who in the gardens [of paradise] shall be honoured!

Those shall dwell in Gardens, honoured.

Such shall dwell in the Gardens (i.e. Paradise) honoured.

These will be honored in Gardens.

all these shall live honourably in the Gardens.

Such shall dwell in the Gardens, honored

These will dwell in Gardens, honoured.

They will be in gardens, held in honour.

Those are highly honored in the Gardens.

They will be in gardens, honored.

such people will receive due honor in Paradise.

Those shall be in gardens, honored.

Ol<u>a</u>ika fee jann<u>a</u>tin mukramoon<b>a</b>

They will be honoured in the Gardens of Bliss.

Such will be the honoured ones in the Gardens (of Bliss).

70

أُو۟لَٰٓئِكَ فِى جَنَّٰتٍ مُّكْرَمُونَ

Those possessing the aforementioned qualities will be honoured in gardens, attaining everlasting favours and being able to see the blessed Face of Allah.

Those possessing the aforementioned qualities will be honoured in gardens, attaining everlasting favours and being able to see the blessed Face of Allah.

What is the matter with unbelievers that they stare at you with fixed gazes and hasten towards you

So what is the matter with these disbelievers, that they stare at you (O dear Prophet Mohammed – peace and blessings be upon him)?

What ails the unbelievers, running with outstretched necks

WHAT, THEN, is amiss with such as are bent on denying the truth, that they run about confusedly to and fro before thee,

What aileth those who disbelieve, toward thee hastening.

So what is the matter with those who disbelieve that they hasten to listen from you (O Muhammad SAW), in order to belie you and to mock at you, and at Allah's Book (this Quran).

What is with those who disbelieve, stretching their necks towards you.

But what is the matter with the unbelievers who are hurrying towards you

So, what is the matter with those disbelievers, before you Muhti`in

What aileth those who disbelieve, that they keep staring toward thee (O Muhammad), open-eyed,

What is the matter with the faithless that they scramble toward you,

But what is the matter with the unbelievers, that they strain their glances continuously towards them,

So what is [the matter] with those who disbelieve, hastening [from] before you, [O Muhammad],

What is wrong with the disbelievers who roam around you (Muhammad),

But what is the matter with those who disbelieve that they hasten on around you,

Fam<u>a</u>li alla<u>th</u>eena kafaroo qibalaka muh<u>t</u>iAAeen<b>a</b>

But what is the matter with those who deny the truth, that they come hastening towards you

Now what is the matter with the Unbelievers that they rush madly before thee-

70

فَمَالِ ٱلَّذِينَ كَفَرُوا۟ قِبَلَكَ مُهْطِعِينَ

O Messenger! What is it that has led these idolaters around you to reject you so quickly?

O Messenger! What is it that has led these idolaters around you to reject you so quickly?

<h2 class="title">The Rebuke of the Disbelievers and the Threat against Them</h2><p>Allah rebukes the disbelievers who, in the time of the Prophet , saw him and the guidance Allah sent him with. They witnessed the magnificent miracles Allah aided him with. Then, after all of this they fled from him and separated themselves from him. They fled right and left, group by group and party by party. This is as Allah says,</p><div class="text_uthmani arabic">فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ - كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ - فَرَّتْ مِن قَسْوَرَةٍ </div><p>(Then what is wrong with them that they run away from admonition As if they were (frightened) wild donkeys. Fleeing from a beast of prey.) (74:49-51) This is the example of disbeliever. And this Ayah is similar. As Allah says,</p><div class="text_uthmani arabic">فَمَالِ الَّذِينَ كَفَرُواْ قِبَلَكَ مُهْطِعِينَ </div><p>(So what is the matter with those disbelievers, before you Muhti`in) meaning, `what is wrong with these disbelievers who are with you, O Muhammad Why are they Muhti`in, meaning hastily running away from you' This is as Al-Hasan Al-Basri said, "Muhti`in means departing."</p><div class="text_uthmani arabic">عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ </div><p>(On the right and on the left, `Izin.) The singular of `Izin is `Izah, which means separating. meaning in their separating and their differing. Al-`Awfi reported from Ibn `Abbas about the Ayah;</p><div class="text_uthmani arabic">فَمَالِ الَّذِينَ كَفَرُواْ قِبَلَكَ مُهْطِعِينَ </div><p>(So what is the matter with those disbelievers, before you Muhti`in.) "They are looking in your direction." Then the Ayah;</p><div class="text_uthmani arabic">عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ </div><p>(On the right and on the left, `Izin.) he (Ibn `Abbas) said, "Al-`Izin is a group among the people. On the right and on the left means they are turning away (right and left) from him (the Prophet ) and mocking him." Jabir bin Samurah narrated that the Messenger of Allah came out to them while they were sitting in circles. So the Messenger of Allah said,</p><div class="text_uthmani arabic">«مَا لِي أَرَاكُمْ عِزِينَ؟»</div><p>(Why do I see you all `Izin (in groups).) Ahmad, Muslim, Abu Dawud, An-Nasa'i and Ibn Jarir all recorded this Hadith. Then, concerning Allah's statement,</p><div class="text_uthmani arabic">أَيَطْمَعُ كُلُّ امْرِىءٍ مِّنْهُمْ أَن يُدْخَلَ جَنَّةَ نَعِيمٍ كَلاَّ</div><p>(Does every man of them hope to enter the Paradise of Delight But no!) meaning, is this their wish, yet they flee from the Messenger in aversion to the truth Are they hoping that they will be admitted into the Gardens of Delight Nay, rather their abode is Hell. Then Allah affirms the occurrence of the Final Abode and the torment that will befall them that they are denying its existence and claiming it to be something farfetched. As a proof against them, Allah mentions the initiation of creation, and that repeating the process is something easier than performing it the first time. This is something that they themselves confess to. Allah says,</p><div class="text_uthmani arabic">إِنَّا خَلَقْنَـهُم مِّمَّا يَعْلَمُونَ</div><p>(Verily, We have created them out of that which they know!) meaning, from despised semen. This is as Allah says,</p><div class="text_uthmani arabic">أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ </div><p>(Did We not create you from a despised water (semen)) (77:20) Allah also says,</p><div class="text_uthmani arabic">فَلْيَنظُرِ الإِنسَـنُ مِمَّ خُلِقَ - خُلِقَ مِن مَّآءٍ دَافِقٍ - يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَآئِبِ - إِنَّهُ عَلَى رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَآئِرُ - فَمَا لَهُ مِن قُوَّةٍ وَلاَ نَاصِرٍ </div><p>(So let man see from what he is created! He is created from a water gushing forth. Proceeding from between the backbone and the ribs. Verily He is able to bring him back! The Day when all the secrets will be examined. Then he will have no power, nor any helper.) (86:5-10) Then Allah says,</p><div class="text_uthmani arabic">فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ</div><p>(But no! I swear by the Lord of the easts and the wests) meaning, the One Who created the heavens and the earth and made the east and the west. He is the One Who subjected the stars causing them to appear in the eastern parts of the sky and vanish in the western parts of it. The point of this statement is that the matter is not as the disbelievers claim: that there is no final return, no reckoning, no resurrection and no gathering. Rather all of this will occur and come to pass. There is no way of avoiding it. This is the reason that Allah has stated a negation at the beginning of this oath. This shows that He is swearing by a denial of their claim. This is a refutation of their false claim of rejecting the Day of Judgement. They already witnessed the greatness of Allah's power in what is more convincing than the Day of Judgement, that is the creation of the heavens and the earth, and the subjection of the creatures in them, the animals, the inanimate objects and the other types of creatures that exist. This is why Allah says,</p><div class="text_uthmani arabic">لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ </div><p>(The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not.) (40:57) Allah also says,</p><div class="text_uthmani arabic">أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَن يُحْىِ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ </div><p>(Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead Yes, He surely is Able to do all things.) (46:33) Allah says in another Ayah,</p><div class="text_uthmani arabic">أَوَلَـيْسَ الَذِى خَلَقَ السَّمَـوتِ وَالاٌّرْضَ بِقَـدِرٍ عَلَى أَن يَخْلُقَ مِثْلَهُم بَلَى وَهُوَ الْخَلَّـقُ الْعَلِيمُ - إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ </div><p>(Is not He Who created the heavens and the earth, able to create the like of them Yes, indeed! He is the All-Knowing Supreme Creator. Verily, His command, when He intends a thing, is only that He says to it, "Be!"-- and it is!) (36:81,82) So here He says,</p><div class="text_uthmani arabic">فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ إِنَّا لَقَـدِرُونَ عَلَى أَن نُّبَدِّلَ خَيْراً مِّنْهُمْ</div><p>(But no! I swear by the Lord of the easts and the wests that surely We are Able --to replace them by (others) better than them..) meaning, `on the Day of Judgement We will bring them back (to life) in bodies that are better than these bodies that they have now.' For verily, Allah's power is suitable (able) to do that.</p><div class="text_uthmani arabic">وَمَا نَحْنُ بِمَسْبُوقِينَ</div><p>(and We are not to be outrun.) meaning, `We are not unable.' This is as Allah says,</p><div class="text_uthmani arabic">أَيَحْسَبُ الإِنسَـنُ أَلَّن نَّجْمَعَ عِظَامَهُ - بَلَى قَـدِرِينَ عَلَى أَن نُّسَوِّىَ بَنَانَهُ </div><p>(Does man think that We shall not assemble his bones Yes, We are able to put together in perfect order the tips of his fingers.) (75:3,4) Allah also says,</p><div class="text_uthmani arabic">نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ - عَلَى أَن نُّبَدِّلَ أَمْثَـلَكُمْ وَنُنشِئَكُمْ فِى مَا لاَ تَعْلَمُونَ </div><p>(We have decreed death to you all, and We are not outstripped. To transfigure you and create you in (forms) that you know not.) (56:60,61) Ibn Jarir preferred the meaning to be: `a nation who will obey Us and not disobey Us.' He (Ibn Jarir) interpreted it in the same way as Allah's statements,</p><div class="text_uthmani arabic">عَلَى أَن نُّبَدِّلَ خَيْراً مِّنْهُمْ</div><p>(To replace them by (others) better than them..) and:</p><div class="text_uthmani arabic">الْفُقَرَآءُ وَإِن تَتَوَلَّوْاْ يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ ثُمَّ لاَ يَكُونُواْ</div><p>(And if you turn away, He will exchange you for some other people and they will not be like you.) (47:38) However, the first interpretation is more obvious since the other Ayat support that, and Allah the Most High knows best. Then Allah says,</p><div class="text_uthmani arabic">فَذَرْهُمْ</div><p>(So leave them) meaning, `O Muhammad!'</p><div class="text_uthmani arabic">يَخُوضُواْ وَيَلْعَبُواْ</div><p>(to plunge in vain talk and play about,) meaning, leave them in their denial, disbelief and obstinance.</p><div class="text_uthmani arabic">حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ</div><p>(until they meet their Day which they are promised.) meaning, they are going to know the outcome of that and taste its evil consequences.</p><div class="text_uthmani arabic">يَوْمَ يَخْرُجُونَ مِنَ الاٌّجْدَاثِ سِرَاعاً كَأَنَّهُمْ إِلَى نُصُبٍ يُوفِضُونَ </div><p>(The Day when they will come out of the graves quickly as racing to a Nusub.) meaning, they will stand up out of their graves when the Lord, Blessed be He the Most High, calls them to the place of the reckoning. They will rise up quickly as if they were rushing towards some monumental object. Ibn `Abbas, Mujahid and Ad-Dahhak, all said, "As if they were rushing towards a flag." Abu `Aliyah and Yahya bin Abi Kathir both said, "As if they were rushing towards a goal." The majority of reciters recited this word as "Nasb" (instead of Nusub) with a Fathah over the letter Nun and a Sukun over the letter Sad. This (Nasb) is a verbal noun meaning something that is erected. Al-Hasan Al-Basri recited it as "Nusub" with a Dammah over both the letter Nun and Sad. This (Nusub) means an idol. With this recitation the Ayah means, as if their rushing to this place was like when they used to hurry in the worldly life to the idol when they saw it. They would rush hurriedly to see who would be the first of them to touch it. This has been reported from Mujahid, Yahya bin Abi Kathir, Muslim Al-Batin, Qatadah, Ad-Dahhak, Ar-Rabi` bin Anas, Abu Salih, `Asim bin Bahdalah, Ibn Zayd and others. Concerning Allah's statement,</p><div class="text_uthmani arabic">خَـشِعَةً أَبْصَـرُهُمْ</div><p>(With their eyes lowered in fear) meaning humbled.</p><div class="text_uthmani arabic">تَرْهَقُهُمْ ذِلَّةٌ</div><p>(covering them with humility.) meaning, in return for how they behaved arrogantly in the worldly life by refusing to be obedient (to Allah).</p><div class="text_uthmani arabic">ذَلِكَ الْيَوْمُ الَّذِى كَانُواْ يُوعَدُونَ</div><p>(That is the Day which they were promised!) This is the end of the Tafsir of Surah Sa'ala Sa'il. And all praise and thanks are due to Allah.</p>

The Rebuke of the Disbelievers and the Threat against ThemAllah rebukes the disbelievers who, in the time of the Prophet , saw him and the guidance Allah sent him with. They witnessed the magnificent miracles Allah aided him with. Then, after all of this they fled from him and separated themselves from him. They fled right and left, group by group and party by party. This is as Allah says,فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ - كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ - فَرَّتْ مِن قَسْوَرَةٍ (Then what is wrong with them that they run away from admonition As if they were (frightened) wild donkeys. Fleeing from a beast of prey.) (74:49-51) This is the example of disbeliever. And this Ayah is similar. As Allah says,فَمَالِ الَّذِينَ كَفَرُواْ قِبَلَكَ مُهْطِعِينَ (So what is the matter with those disbelievers, before you Muhti`in) meaning, `what is wrong with these disbelievers who are with you, O Muhammad Why are they Muhti`in, meaning hastily running away from you' This is as Al-Hasan Al-Basri said, "Muhti`in means departing."عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (On the right and on the left, `Izin.) The singular of `Izin is `Izah, which means separating. meaning in their separating and their differing. Al-`Awfi reported from Ibn `Abbas about the Ayah;فَمَالِ الَّذِينَ كَفَرُواْ قِبَلَكَ مُهْطِعِينَ (So what is the matter with those disbelievers, before you Muhti`in.) "They are looking in your direction." Then the Ayah;عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (On the right and on the left, `Izin.) he (Ibn `Abbas) said, "Al-`Izin is a group among the people. On the right and on the left means they are turning away (right and left) from him (the Prophet ) and mocking him." Jabir bin Samurah narrated that the Messenger of Allah came out to them while they were sitting in circles. So the Messenger of Allah said,«مَا لِي أَرَاكُمْ عِزِينَ؟»(Why do I see you all `Izin (in groups).) Ahmad, Muslim, Abu Dawud, An-Nasa'i and Ibn Jarir all recorded this Hadith. Then, concerning Allah's statement,أَيَطْمَعُ كُلُّ امْرِىءٍ مِّنْهُمْ أَن يُدْخَلَ جَنَّةَ نَعِيمٍ كَلاَّ(Does every man of them hope to enter the Paradise of Delight But no!) meaning, is this their wish, yet they flee from the Messenger in aversion to the truth Are they hoping that they will be admitted into the Gardens of Delight Nay, rather their abode is Hell. Then Allah affirms the occurrence of the Final Abode and the torment that will befall them that they are denying its existence and claiming it to be something farfetched. As a proof against them, Allah mentions the initiation of creation, and that repeating the process is something easier than performing it the first time. This is something that they themselves confess to. Allah says,إِنَّا خَلَقْنَـهُم مِّمَّا يَعْلَمُونَ(Verily, We have created them out of that which they know!) meaning, from despised semen. This is as Allah says,أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ (Did We not create you from a despised water (semen)) (77:20) Allah also says,فَلْيَنظُرِ الإِنسَـنُ مِمَّ خُلِقَ - خُلِقَ مِن مَّآءٍ دَافِقٍ - يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَآئِبِ - إِنَّهُ عَلَى رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَآئِرُ - فَمَا لَهُ مِن قُوَّةٍ وَلاَ نَاصِرٍ (So let man see from what he is created! He is created from a water gushing forth. Proceeding from between the backbone and the ribs. Verily He is able to bring him back! The Day when all the secrets will be examined. Then he will have no power, nor any helper.) (86:5-10) Then Allah says,فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ(But no! I swear by the Lord of the easts and the wests) meaning, the One Who created the heavens and the earth and made the east and the west. He is the One Who subjected the stars causing them to appear in the eastern parts of the sky and vanish in the western parts of it. The point of this statement is that the matter is not as the disbelievers claim: that there is no final return, no reckoning, no resurrection and no gathering. Rather all of this will occur and come to pass. There is no way of avoiding it. This is the reason that Allah has stated a negation at the beginning of this oath. This shows that He is swearing by a denial of their claim. This is a refutation of their false claim of rejecting the Day of Judgement. They already witnessed the greatness of Allah's power in what is more convincing than the Day of Judgement, that is the creation of the heavens and the earth, and the subjection of the creatures in them, the animals, the inanimate objects and the other types of creatures that exist. This is why Allah says,لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ (The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not.) (40:57) Allah also says,أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَن يُحْىِ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead Yes, He surely is Able to do all things.) (46:33) Allah says in another Ayah,أَوَلَـيْسَ الَذِى خَلَقَ السَّمَـوتِ وَالاٌّرْضَ بِقَـدِرٍ عَلَى أَن يَخْلُقَ مِثْلَهُم بَلَى وَهُوَ الْخَلَّـقُ الْعَلِيمُ - إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ (Is not He Who created the heavens and the earth, able to create the like of them Yes, indeed! He is the All-Knowing Supreme Creator. Verily, His command, when He intends a thing, is only that He says to it, "Be!"-- and it is!) (36:81,82) So here He says,فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ إِنَّا لَقَـدِرُونَ عَلَى أَن نُّبَدِّلَ خَيْراً مِّنْهُمْ(But no! I swear by the Lord of the easts and the wests that surely We are Able --to replace them by (others) better than them..) meaning, `on the Day of Judgement We will bring them back (to life) in bodies that are better than these bodies that they have now.' For verily, Allah's power is suitable (able) to do that.وَمَا نَحْنُ بِمَسْبُوقِينَ(and We are not to be outrun.) meaning, `We are not unable.' This is as Allah says,أَيَحْسَبُ الإِنسَـنُ أَلَّن نَّجْمَعَ عِظَامَهُ - بَلَى قَـدِرِينَ عَلَى أَن نُّسَوِّىَ بَنَانَهُ (Does man think that We shall not assemble his bones Yes, We are able to put together in perfect order the tips of his fingers.) (75:3,4) Allah also says,نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ - عَلَى أَن نُّبَدِّلَ أَمْثَـلَكُمْ وَنُنشِئَكُمْ فِى مَا لاَ تَعْلَمُونَ (We have decreed death to you all, and We are not outstripped. To transfigure you and create you in (forms) that you know not.) (56:60,61) Ibn Jarir preferred the meaning to be: `a nation who will obey Us and not disobey Us.' He (Ibn Jarir) interpreted it in the same way as Allah's statements,عَلَى أَن نُّبَدِّلَ خَيْراً مِّنْهُمْ(To replace them by (others) better than them..) and:الْفُقَرَآءُ وَإِن تَتَوَلَّوْاْ يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ ثُمَّ لاَ يَكُونُواْ(And if you turn away, He will exchange you for some other people and they will not be like you.) (47:38) However, the first interpretation is more obvious since the other Ayat support that, and Allah the Most High knows best. Then Allah says,فَذَرْهُمْ(So leave them) meaning, `O Muhammad!'يَخُوضُواْ وَيَلْعَبُواْ(to plunge in vain talk and play about,) meaning, leave them in their denial, disbelief and obstinance.حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ(until they meet their Day which they are promised.) meaning, they are going to know the outcome of that and taste its evil consequences.يَوْمَ يَخْرُجُونَ مِنَ الاٌّجْدَاثِ سِرَاعاً كَأَنَّهُمْ إِلَى نُصُبٍ يُوفِضُونَ (The Day when they will come out of the graves quickly as racing to a Nusub.) meaning, they will stand up out of their graves when the Lord, Blessed be He the Most High, calls them to the place of the reckoning. They will rise up quickly as if they were rushing towards some monumental object. Ibn `Abbas, Mujahid and Ad-Dahhak, all said, "As if they were rushing towards a flag." Abu `Aliyah and Yahya bin Abi Kathir both said, "As if they were rushing towards a goal." The majority of reciters recited this word as "Nasb" (instead of Nusub) with a Fathah over the letter Nun and a Sukun over the letter Sad. This (Nasb) is a verbal noun meaning something that is erected. Al-Hasan Al-Basri recited it as "Nusub" with a Dammah over both the letter Nun and Sad. This (Nusub) means an idol. With this recitation the Ayah means, as if their rushing to this place was like when they used to hurry in the worldly life to the idol when they saw it. They would rush hurriedly to see who would be the first of them to touch it. This has been reported from Mujahid, Yahya bin Abi Kathir, Muslim Al-Batin, Qatadah, Ad-Dahhak, Ar-Rabi` bin Anas, Abu Salih, `Asim bin Bahdalah, Ibn Zayd and others. Concerning Allah's statement,خَـشِعَةً أَبْصَـرُهُمْ(With their eyes lowered in fear) meaning humbled.تَرْهَقُهُمْ ذِلَّةٌ(covering them with humility.) meaning, in return for how they behaved arrogantly in the worldly life by refusing to be obedient (to Allah).ذَلِكَ الْيَوْمُ الَّذِى كَانُواْ يُوعَدُونَ(That is the Day which they were promised!) This is the end of the Tafsir of Surah Sa'ala Sa'il. And all praise and thanks are due to Allah.

In crowds, right and left?

From the right and the left, in groups?

towards thee on the right hand and on the left hand in knots?

[coming upon thee] from the right and from the left, in crowds?

On the right and on the left, in companies?

(Sitting) in groups on the right and on the left (of you, O Muhammad SAW)?

From the right, and from the left, banding together?

in crowds, both on the right and on the left?

On the right and on the left, `Izin.

On the right and on the left, in groups?

from left and right, in groups?

on the right and on the left in groups?

[To sit] on [your] right and [your] left in separate groups?

left and right, in numerous groups?

On the right hand and on the left, in sundry parties?

AAani alyameeni waAAani a<b>l</b>shshim<u>a</u>li AAizeen<b>a</b>

from the right and from the left, in crowds?

From the right and from the left, in crowds?

70

عَنِ ٱلْيَمِينِ وَعَنِ ٱلشِّمَالِ عِزِينَ

Surrounding you from your right and left, in groups upon groups.

Surrounding you from your right and left, in groups upon groups.

Does every one of them wish to enter the garden of tranquility?

Does every man among them aspire to be admitted into the Garden of serenity?

What, is every man of them eager to be admitted to a Garden of Bliss?

Does every one of them hope to enter [by this means] a garden of bliss?

Coveteth every man of them, that he shall enter the Garden of Delight?

Does every man of them hope to enter the Paradise of delight?

Is every one of them aspiring to be admitted into a Garden of Bliss?

Does everyone of them wish to enter the Garden of Bliss?

Does every man of them hope to enter the Paradise of Delight

Doth every man among them hope to enter the Garden of Delight?

Does each man among them hope to enter the garden of bliss?

What, is every one of them eager to be admitted to the Garden of Bliss?

Does every person among them aspire to enter a garden of pleasure?

Does every one of them desire to enter the bountiful Paradise?

Does every man of them desire that he should be made to enter the garden of bliss?

Aya<u>t</u>maAAu kullu imriin minhum an yudkhala jannata naAAeem<b>in</b>

Does every one of them aspire to be admitted into a Garden of Delight?

Does every man of them long to enter the Garden of Bliss?

70

أَيَطْمَعُ كُلُّ ٱمْرِئٍ مِّنْهُمْ أَن يُدْخَلَ جَنَّةَ نَعِيمٍ

Do each of them hope that Allah will enter them into the garden of favours, wherein they shall live in luxury among the everlasting bounties, while they remain on their disbelief?

Do each of them hope that Allah will enter them into the garden of favours, wherein they shall live in luxury among the everlasting bounties, while they remain on their disbelief?

Never so. We have created them from what they know.

Never! We have indeed created them from a thing they know.

Not so; for We have created them of what they know.

Never! For, behold, We have created them out of something that they know [only too well]!

By no means! veriiy We! We have created them from that which they know.

No, that is not like that! Verily, We have created them out of that which they know!

No indeed! We created them from what they know.

By no means! They know that which We have created them from.

But no! Verily, We have created them out of that which they know!

Nay, verily. Lo! We created them from what they know.

Never! Indeed, We created them from what they know.

Not at all, for We have created them of what they know.

No! Indeed, We have created them from that which they know.

By no means! For they know very well out of what We have created them (The human being's naturally growing from a living germ, without discipline and good deeds will not result in virtue).

By no means! Surely We have created them of what they know.

Kall<u>a</u> inn<u>a</u> khalaqn<u>a</u>hum mimm<u>a</u> yaAAlamoon<b>a</b>

Certainly not! They know quite well out of what We created them.

By no means! For We have created them out of the (base matter) they know!

70

كَلَّآ إِنَّا خَلَقْنَٰهُم مِّمَّا يَعْلَمُونَ

It is not as they imagine. Indeed, I created them from what they know: I created them from a contemptible fluid, and they are weak: they are incapable of bringing benefit or harm for themselves, so how could they be arrogant?

It is not as they imagine. Indeed, I created them from what they know: I created them from a contemptible fluid, and they are weak: they are incapable of bringing benefit or harm for themselves, so how could they be arrogant?

So I swear by the Lord of the Easts and the Wests that We are certainly able

So I swear by the Lord of every East and every West, that We are indeed Able.

No! I swear by the Lord of the Easts and Wests, surely We are able

But nay! I call to witness [Our being] the Sustainer of all the points of sunrise and sunset: verily, well able are We

I swear by the Lord of the easts and the wests, that, vierly We are Able.

So I swear by the Lord of all [the three hundred and sixty (360)] points of sunrise and sunset in the east and the west that surely We are Able

I swear by the Lord of the Easts and the Wests, that We are Able.

I swear by the Lord of the easts and the wests that We have the power

But no! I swear by the Lord of the easts and the wests that surely We are Able

But nay! I swear by the Lord of the rising-places and the setting-places of the planets that We verily are Able

So I swear by the Lord of the easts and the wests that We are able

No, I swear by the Lord of the Easts and the Wests that We have the ability

So I swear by the Lord of [all] risings and settings that indeed We are able

I do not need to swear by the Lord of the eastern and western regions that We have certainly all the power

But nay! I swear by the Lord of the Easts and the Wests that We are certainly able

Fal<u>a</u> oqsimu birabbi almash<u>a</u>riqi wa<b>a</b>lmagh<u>a</u>ribi inn<u>a</u> laq<u>a</u>diroon<b>a</b>

But nay! I call to witness the Lord of the Easts and the Wests, that We have the power

Now I do call to witness the Lord of all points in the East and the West that We can certainly-

70

فَلَآ أُقْسِمُ بِرَبِّ ٱلْمَشَٰرِقِ وَٱلْمَغَٰرِبِ إِنَّا لَقَٰدِرُونَ

Allah takes an oath on the Lord of the rising places of the sun and the moon. Indeed, Allah is the Capable.

Allah takes an oath on the Lord of the rising places of the sun and the moon. Indeed, Allah is the Capable.

To bring better people than they in their place; and they will not be able to thwart Us.

To replace them by those better than them; and none can escape from Us.

to substitute a better than they; We shall not be outstripped.

to replace them with [people] better than they are; for there is nothing to prevent Us [from doing what We will].

To replace them by others better than they; and We are not to be outrun.

To replace them by (others) better than them; and We are not to be outrun.

To replace them with better than they, and We are not to be outdone.

to replace them by others who would be better than they; and We shall certainly not be overpowered.

To replace them by (others) better than them; and We are not to be outrun.

To replace them by (others) better than them. And we are not to be outrun.

to replace them with [others] better than them and We are not to be outmaneuvered.

to exchange them with others better than they; nothing can outstrip Us!

To replace them with better than them; and We are not to be outdone.

to replace them by a better people and none can challenge Our power.

To bring instead (others) better than them, and We shall not be overcome.

AAal<u>a</u> an nubaddila khayran minhum wam<u>a</u> na<u>h</u>nu bimasbooqeen<b>a</b>

to replace them with others better than them: nothing can prevent Us from doing this,

Substitute for them better (men) than they; And We are not to be defeated (in Our Plan).

70

عَلَىٰٓ أَن نُّبَدِّلَ خَيْرًا مِّنْهُمْ وَمَا نَحْنُ بِمَسْبُوقِينَ

He is capable of destroying them and replacing them with others who obey Him; He is not incapable of doing so. Nor can He be overpowered when He intends to destroy them and replace them.

He is capable of destroying them and replacing them with others who obey Him; He is not incapable of doing so. Nor can He be overpowered when He intends to destroy them and replace them.

So leave them to their vain disputes and amusement till they meet their day (of reckoning) promised them,

Therefore leave them, involved in their indecencies and play, till they confront their day which they are promised.

Then leave them alone to plunge and play until they encounter that day of theirs which they are promised,

Hence, leave them to indulge in idle talk and play [with words] until they face that [Judgment] Day of theirs which they have been promised –

Wherefore let thou them alone plunging in vanity and sporting until they meet their Day which they are promised.

So leave them to plunge in vain talk and play about, until they meet their Day which they are promised.

So leave them to blunder and play, until they meet their Day which they are promised.

So leave them to engage in vain talk and to amuse themselves until they come face to face with the Day which they are promised,

So, leave them to plunge in vain talk and play about, until they meet their Day which they are promised.

So let them chat and play until they meet their Day which they are promised,

So leave them to gossip and play till they encounter the day they are promised:

So leave them alone to plunge and play, until they encounter the Day which they are promised;

So leave them to converse vainly and amuse themselves until they meet their Day which they are promised -

(Muhammad), leave them alone to dispute and play until they face the Day with which they have been threatened:

Therefore leave them alone to go on with the false discourses and to sport until they come face to face with that day of theirs with which they are threatened;

Fa<u>th</u>arhum yakhoo<u>d</u>oo wayalAAaboo <u>h</u>att<u>a</u> yul<u>a</u>qoo yawmahumu alla<u>th</u>ee yooAAadoon<b>a</b>

so leave them to indulge in vain idle talk and amuse themselves, until they face the Day which they have been promised,

So leave them to plunge in vain talk and play about, until they encounter that Day of theirs which they have been promised!-

70

فَذَرْهُمْ يَخُوضُوا۟ وَيَلْعَبُوا۟ حَتَّىٰ يُلَٰقُوا۟ يَوْمَهُمُ ٱلَّذِى يُوعَدُونَ

O Messenger! So leave them to dive into the falsehood and deviance they are already in, and to amuse themselves in their worldly lives, until they encounter the Day of Judgement that they have been promised in the Qur’ān.

O Messenger! So leave them to dive into the falsehood and deviance they are already in, and to amuse themselves in their worldly lives, until they encounter the Day of Judgement that they have been promised in the Qur’ān.

The day when they will come out of their graves in all haste as though rushing to their altars,

A day when they will come out of the graves in haste, as if rushing towards their goals.

the day they shall come forth from the tombs hastily, as if they were hurrying unto a waymark,

the Day when they shall come forth in haste from their graves, as if racing towards a goal-post,

The Day whereon they shall come forth from the sepulchres hastily, as though they were to an altar hurrying.

The Day when they will come out of the graves quickly as racing to a goal,

The Day when they will emerge from the tombs in a rush, as though they were hurrying towards a target.

the Day on which they will hastily come forth from their graves, as though they were hurrying on to the altars of their deities.

The Day when they will come out of the graves quickly as racing to a Nusub,

The day when they come forth from the graves in haste, as racing to a goal,

the day when they emerge from graves, hastening, as if racing toward a target,

the Day when they shall rush from their graves, as if they were hurrying to a raised flag,

The Day they will emerge from the graves rapidly as if they were, toward an erected idol, hastening.

the Day when they rush out of their graves as if racing towards a signpost,

The day on which they shall come forth from their graves in haste, as if they were hastening on to a goal,

Yawma yakhrujoona mina alajd<u>a</u>thi sir<u>a</u>AAan kaannahum il<u>a</u> nu<u>s</u>ubin yoofi<u>d</u>oon<b>a</b>

the Day when they shall come out of their graves in haste, as if they were racing to a goal,

The Day whereon they will issue from their sepulchres in sudden haste as if they were rushing to a goal-post (fixed for them),-

70

يَوْمَ يَخْرُجُونَ مِنَ ٱلْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ

On the day when they shall leave their graves in a hurry, as if they are racing towards a banner.

On the day when they shall leave their graves in a hurry, as if they are racing towards a banner.

Eyes lowered, shame attending. That is the day they have been promised!

With lowered eyes, disgrace overcoming them; this is the day, which they had been promised.

humbled their eyes, overspreading them abasement. That is the day which they were promised.

with downcast eyes, with ignominy overwhelming them: that Day which they were promised again and…

Downcast shall be their looks; abjectness shall overspread them. Such is the Day which they are promised.

With their eyes lowered in fear and humility, ignominy covering them (all over)! That is the Day which they were promised!

Their eyes cast down; overwhelmed by humiliation. This is the Day which they were promised.

Their eyes will be downcast and disgrace will overwhelm them. Such is the Day that they were promised.

With their eyes lowered in fear and humility, ignominy covering them (all over)! That is the Day which they were promised!

With eyes aghast, abasement stupefying them: Such is the Day which they are promised.

with a humbled look [in their eyes], overcast by abasement. That is the day they had been promised.

their eyes are humbled and they are covered with humiliation. Such is the Day that they were promised.

Their eyes humbled, humiliation will cover them. That is the Day which they had been promised.

with their eyes cast down and covered by disgrace; the day about which they were promised.

Their eyes cast down; disgrace shall overtake them; that is the day which they were threatened with.

Kh<u>a</u>shiAAatan ab<u>sa</u>ruhum tarhaquhum <u>th</u>illatun <u>tha</u>lika alyawmu alla<u>th</u>ee k<u>a</u>noo yooAAadoon<b>a</b>

with downcast eyes and faces distorted in shame; such is the Day which they are promised.

Their eyes lowered in dejection,- ignominy covering them (all over)! such is the Day the which they are promised!

70

خَٰشِعَةً أَبْصَٰرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ذَٰلِكَ ٱلْيَوْمُ ٱلَّذِى كَانُوا۟ يُوعَدُونَ

Their eyes will be humiliated, and humiliation will envelop them. That is the day they were promised in the world, but they did not care about it.

Their eyes will be humiliated, and humiliation will envelop them. That is the day they were promised in the world, but they did not care about it.

SENT NOAH to his people to warn them before the painful punishment came upon them.

Indeed We sent Nooh towards his people saying that, “Warn your people before the painful punishment comes upon them.”

We sent Noah to his people, saying, 'Warn thy people, ere there come on them a painful chastisement.'

BEHOLD. We sent Noah unto his people. [saying:] "Warn thy people ere grievous suffering befall them!

Verily We! We sent Nuh Unto his people saying: warn thy people ere there come Unto them torment afflictive.

Verily, We sent Nuh (Noah) to his people (Saying): "Warn your people before there comes to them a painful torment."

We sent Noah to his people: “Warn your people before there comes upon them a painful punishment.”

We sent Noah to his people (and directed him): “Warn your people before a grievous chastisement comes upon them.”

Verily, We sent Nuh to his people (saying): "Warn your people before there comes to them a painful torment."

Lo! We sent Noah unto his people (saying): Warn thy people ere the painful doom come unto them.

Indeed We sent Noah to his people, [saying,] ‘Warn your people before a painful punishment overtakes them.’

We sent Noah to his nation, saying: 'Give warning to your nation before a painful punishment overtakes them'

Indeed, We sent Noah to his people, [saying], "Warn your people before there comes to them a painful punishment."

We sent Noah to his people telling him, "Warn your people before a painful torment approaches them".

Surely We sent Nuh to his people, saying: Warn your people before there come upon them a painful chastisement.

Inn<u>a</u> arsaln<u>a</u> noo<u>h</u>an il<u>a</u> qawmihi an an<u>th</u>ir qawmaka min qabli an yatiyahum AAa<u>tha</u>bun aleem<b>un</b>

We sent Noah forth to his people, saying, "Warn your people before there comes upon them a grievous punishment."

We sent Noah to his People (with the Command): "Do thou warn thy People before there comes to them a grievous Penalty."

71

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ إِنَّآ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦٓ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ

Indeed, I sent Noah to his people, inviting them so that he may warn them before a painful punishment afflicts them due to their state of ascribing partners to Allah.

Indeed, I sent Noah to his people, inviting them so that he may warn them before a painful punishment afflicts them due to their state of ascribing partners to Allah.

<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">Nuh's Invitation to His People</h2><p>Allah says concerning Nuh that He sent him to his people commanding him to warn them of the punishment of Allah before it befell them. He was to tell them that if they would repent and turn to Allah, then the punishment would be lifted from them. Due to this Allah says,</p><div class="text_uthmani arabic">إِنَّآ أَرْسَلْنَا نُوحاً إِلَى قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ - قَالَ يقَوْمِ إِنِّى لَكُمْ نَذِيرٌ مُّبِينٌ </div><p>("Warn your people before there comes to them a painful torment." He said: "O my people! Verily, I am a plain warner to you.") meaning, clarity of the warning, making the matter apparent and clear.</p><div class="text_uthmani arabic">أَنِ اعْبُدُواْ اللَّهَ وَاتَّقُوهُ</div><p>(That you should worship Allah, and have Taqwa of Him,) meaning, `abandon those things that He has forbidden and avoid that which He has declared to be sinful.'</p><div class="text_uthmani arabic">وَأَطِيعُونِ</div><p>(and obey me,) `In that which I command you to do and that which I forbid you from.'</p><div class="text_uthmani arabic">يَغْفِرْ لَكُمْ مِّن ذُنُوبِكُمْ</div><p>(He will forgive you of your sins) meaning, `if you do what I command you to do and you believe in what I have been sent with to you, then Allah will forgive you for your sins. '</p><div class="text_uthmani arabic">وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُّسَمًّى</div><p>(and respite you to an appointed term.) meaning, `He will extend your life span and protect you from the torment that He would have made befall you if you did not stay away from His prohibitions.' This Ayah is used as proof by those who say that obedience (to Allah), righteousness and maintaining the family ties truly increase the life span of a person. This is like that which has been reported in the Hadith,</p><div class="text_uthmani arabic">«صِلَةُ الرَّحِمِ تَزِيدُ فِي الْعُمُر»</div><p>(Maintaining the family ties increases the life span.) Concerning Allah's statement,</p><div class="text_uthmani arabic">إِنَّ أَجَلَ اللَّهِ إِذَا جَآءَ لاَ يُؤَخَّرُ لَوْ كُنتُمْ تَعْلَمُونَ</div><p>(Verily, the term of Allah when it comes, cannot be delayed, if you but know.) means, hasten to the obedience (of Allah) before the coming of His vengeance. For verily, if He commands that to happen, it cannot be repulsed or prevented. For He is the Great One Who compels everything, and He is the Almighty Whose might all of creation succumbs to.</p>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful.Nuh's Invitation to His PeopleAllah says concerning Nuh that He sent him to his people commanding him to warn them of the punishment of Allah before it befell them. He was to tell them that if they would repent and turn to Allah, then the punishment would be lifted from them. Due to this Allah says,إِنَّآ أَرْسَلْنَا نُوحاً إِلَى قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ - قَالَ يقَوْمِ إِنِّى لَكُمْ نَذِيرٌ مُّبِينٌ ("Warn your people before there comes to them a painful torment." He said: "O my people! Verily, I am a plain warner to you.") meaning, clarity of the warning, making the matter apparent and clear.أَنِ اعْبُدُواْ اللَّهَ وَاتَّقُوهُ(That you should worship Allah, and have Taqwa of Him,) meaning, `abandon those things that He has forbidden and avoid that which He has declared to be sinful.'وَأَطِيعُونِ(and obey me,) `In that which I command you to do and that which I forbid you from.'يَغْفِرْ لَكُمْ مِّن ذُنُوبِكُمْ(He will forgive you of your sins) meaning, `if you do what I command you to do and you believe in what I have been sent with to you, then Allah will forgive you for your sins. 'وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُّسَمًّى(and respite you to an appointed term.) meaning, `He will extend your life span and protect you from the torment that He would have made befall you if you did not stay away from His prohibitions.' This Ayah is used as proof by those who say that obedience (to Allah), righteousness and maintaining the family ties truly increase the life span of a person. This is like that which has been reported in the Hadith,«صِلَةُ الرَّحِمِ تَزِيدُ فِي الْعُمُر»(Maintaining the family ties increases the life span.) Concerning Allah's statement,إِنَّ أَجَلَ اللَّهِ إِذَا جَآءَ لاَ يُؤَخَّرُ لَوْ كُنتُمْ تَعْلَمُونَ(Verily, the term of Allah when it comes, cannot be delayed, if you but know.) means, hasten to the obedience (of Allah) before the coming of His vengeance. For verily, if He commands that to happen, it cannot be repulsed or prevented. For He is the Great One Who compels everything, and He is the Almighty Whose might all of creation succumbs to.

He said: "O my people, I warn you clearly

He said, “O my people! I am indeed a Herald of clear warnings to you.”

He said, 'O my people, I am unto you a clear warner,

[And Noah] said: "O my people! I am but a plain warner to you, [sent to tell you]

He said: O my people! verily I am Unto you a warner manifest.

He said: "O my people! Verily, I am a plain warner to you,

He said, “O my people, I am to you a clear warner.

Noah said: “My people, I have certainly been sent as a clear warner to you,

He said: "O my people! Verily, I am a plain warner to you,"

He said: O my people! Lo! I am a plain warner unto you

He said, ‘O my people! Indeed, I am a manifest warner to you.

He said: 'My nation, I am a clear warner for you.

He said, "O my people, indeed I am to you a clear warner,

Noah said, "My people, I am warning you plainly.

He said: O my people! Surely I am a plain warner to you:

Q<u>a</u>la y<u>a</u> qawmi innee lakum na<u>th</u>eerun mubeen<b>un</b>

[Noah] said, "My people! I am but a plain warner to you,

He said: "O my People! I am to you a Warner, clear and open:

71

قَالَ يَٰقَوْمِ إِنِّى لَكُمْ نَذِيرٌ مُّبِينٌ

Noah said to his people, “O my people! Indeed, I am a clear warner for you of the punishment of Allah that awaits you if you do not repent to Him.”

Noah said to his people, “O my people! Indeed, I am a clear warner for you of the punishment of Allah that awaits you if you do not repent to Him.”

That you should worship God and fear Him, and follow me

“That you must worship Allah and fear Him, and obey me.”

saying, "Serve God, and fear Him, and obey you me,

that you should worship God [alone] and be conscious of Him. "Now do pay heed unto me,

Worship Allah, and fear Him, and obey me.

"That you should worship Allah (Alone), be dutiful to Him, and obey me,

Worship God and reverence Him, and obey me.

that you serve Allah and fear Him, and follow me;

"That you should worship Allah, and have Taqwa of Him, and obey me,"

(Bidding you): Serve Allah and keep your duty unto Him and obey me,

Worship Allah and be wary of Him, and obey me,

Worship Allah, fear Him, and obey me.

[Saying], 'Worship Allah, fear Him and obey me.

Worship God, have fear of Him and obey me.

That you should serve Allah and be careful of (your duty to) Him and obey me:

Ani oAAbudoo All<u>a</u>ha wa<b>i</b>ttaqoohu waa<u>t</u>eeAAoon<b>i</b>

that you should worship God [alone] and be conscious of Him. Pay heed to me.

"That ye should worship Allah, fear Him and obey me:

71

أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱتَّقُوهُ وَأَطِيعُونِ

“And the gist of my warning to you is: “Worship Allah alone and do not ascribe any partners to Him; be mindful of Him by fulfilling His commands and refraining from the things He has not allowed, and obey me in whatever I instruct you to do.”

“And the gist of my warning to you is: “Worship Allah alone and do not ascribe any partners to Him; be mindful of Him by fulfilling His commands and refraining from the things He has not allowed, and obey me in whatever I instruct you to do.”

That He may forgive some of your sins and prolong your term till an appointed time. Surely when God's appointed time is come it will not be put off, if only you knew!

“He will forgive you some of your sins, and give you respite up to an appointed term; indeed the promise of Allah cannot be averted when it arrives; if only you knew.”

and He will forgive you your sins, and defer you to a stated term; God's term, when it comes, cannot be deferred, did you but know."'

so that He may forgive you some of your sins, and grant you respite until a term known [to Him alone]: but, behold, when the term appointed by God does come, it can never be put back - if you but knew it!"

He will forgive you your sins, and will defer you to an appointed term. Verily the term of Allah when it cometh shall not be deferred, if ye but knew.

"He (Allah) will forgive you of your sins and respite you to an appointed term. Verily, the term of Allah when it comes, cannot be delayed, if you but knew."

And He will forgive you of your sins, and reprieve you until a stated term. God’s term cannot be deferred once it has arrived, if you only knew.”

He will forgive your sins and will grant you respite until an appointed term. Indeed when Allah's appointed term comes, it cannot be deferred; if you only knew!”

"He will forgive you of your sins and respite you to an appointed term. Verily, the term of Allah when it comes, cannot be delayed, if you but know."

That He may forgive you somewhat of your sins and respite you to an appointed term. Lo! the term of Allah, when it cometh, cannot be delayed, if ye but knew.

that He may forgive you some of your sins and respite you until a specified time. Indeed when Allah’s [appointed] time comes, it cannot be deferred, if you know.’

He will forgive you your sins and respite you till an appointed term. When the term of Allah arrives it cannot be deferred; if you but knew'

Allah will forgive you of your sins and delay you for a specified term. Indeed, the time [set by] Allah, when it comes, will not be delayed, if you only knew.' "

He will forgive your sins and give you a respite for an appointed time. When the time which God has appointed arrives, none will be able to postpone it. Would that you knew this!"

He will forgive you some of your faults and grant you a delay to an appointed term; surely the term of Allah when it comes is not postponed; did you but know!

Yaghfir lakum min <u>th</u>unoobikum wayuakhkhirkum il<u>a</u> ajalin musamman inna ajala All<u>a</u>hi i<u>tha</u> j<u>a</u>a l<u>a</u> yuakhkharu law kuntum taAAlamoon<b>a</b>

He will forgive your sins and will grant you respite till an appointed time. When the time appointed by God arrives, it cannot be postponed, if you only knew."

"So He may forgive you your sins and give you respite for a stated Term: for when the Term given by Allah is accomplished, it cannot be put forward: if ye only knew."

71

يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى إِنَّ أَجَلَ ٱللَّهِ إِذَا جَآءَ لَا يُؤَخَّرُ لَوْ كُنتُمْ تَعْلَمُونَ

“Indeed, if you do that, Allah will forgive your sins for you in relation to other than violating the rights of the people. He will also prolong the lifespan of your nations until a time fixed according to His knowledge, wherein you shall populate the earth as long as you remain steadfast on it. Indeed, when death comes, it does not delay. If you truly knew, you would hasten to bringing faith in Allah and repenting to Him from your states of ascribing partners to Him and of deviance.”

“Indeed, if you do that, Allah will forgive your sins for you in relation to other than violating the rights of the people. He will also prolong the lifespan of your nations until a time fixed according to His knowledge, wherein you shall populate the earth as long as you remain steadfast on it. Indeed, when death comes, it does not delay. If you truly knew, you would hasten to bringing faith in Allah and repenting to Him from your states of ascribing partners to Him and of deviance.”

<p>Commentary</p><p>يَغْفِرْ‌ لَكُم مِّن ذُنُوبِكُمْ and Allah will forgive you your sins, 71:4). The particle min is often used to indicate division into parts, that is, to refer to only a part of an amount, group or number. If it is taken in that sense here, it would signify that by embracing the faith only those sins would be forgiven which pertains to the Divine rights because violation of human rights would be forgiven only when the believer fulfills the human rights which he has violated [ such as pecuniary obligations ] and if they cannot be fulfilled [ such as hurting somebody physically or verbally ], then the person who has been so hurt must first be requested to forgive. The hadith which reports that by embracing the faith all sins are forgiven must be understood in the light of the foregoing explanation. In other words, the hadith has the same conditions attached to it as the verse under comment, that is, violation of the rights of the human beings is not forgiven except upon fulfillment of those rights or seeking forgiveness from the victims of that violation. Other scholars of Tafsir interpret the particle min as za'idah, (having no meaning, and added only because of usage). In this way, it signifies that all their sins would be forgiven. However, on the basis of other texts, this general expression is subject to the conditions mentioned above.</p>

Commentaryيَغْفِرْ‌ لَكُم مِّن ذُنُوبِكُمْ and Allah will forgive you your sins, 71:4). The particle min is often used to indicate division into parts, that is, to refer to only a part of an amount, group or number. If it is taken in that sense here, it would signify that by embracing the faith only those sins would be forgiven which pertains to the Divine rights because violation of human rights would be forgiven only when the believer fulfills the human rights which he has violated [ such as pecuniary obligations ] and if they cannot be fulfilled [ such as hurting somebody physically or verbally ], then the person who has been so hurt must first be requested to forgive. The hadith which reports that by embracing the faith all sins are forgiven must be understood in the light of the foregoing explanation. In other words, the hadith has the same conditions attached to it as the verse under comment, that is, violation of the rights of the human beings is not forgiven except upon fulfillment of those rights or seeking forgiveness from the victims of that violation. Other scholars of Tafsir interpret the particle min as za'idah, (having no meaning, and added only because of usage). In this way, it signifies that all their sins would be forgiven. However, on the basis of other texts, this general expression is subject to the conditions mentioned above.

He said: "O Lord, I called my people night and day,

He said, “My Lord! I invited my people night and day.”

He said; 'My Lord, I have called my people by night and by day,

[And after a time, Noah] said: "O my Sustainer! Verily, I have been calling unto my people night and day

He said: my Lord! verily have called my people night and day.

He said: "O my Lord! Verily, I have called my people night and day (i.e. secretly and openly to accept the doctrine of Islamic Monotheism).

He said, “My Lord, I have called my people night and day.

He said: “My Lord, I called my people by night and by day,

He said: O my Lord! Verily, I have called to my people night and day,

He said: My Lord! Lo! I have called unto my people night and day

He said, ‘My Lord! Indeed, I have summoned my people night and day

'My Lord' said he, 'night and day I have called my nation,

He said, "My Lord, indeed I invited my people [to truth] night and day.

Noah said, "My Lord, I have been preaching to my people, night and day,

He said: O my Lord! surely I have called my people by night and by day!

Q<u>a</u>la rabbi innee daAAawtu qawmee laylan wanah<u>a</u>r<u>a</u><b>n</b>

He said, "My Lord! I have called my people night and day

He said: "O my Lord! I have called to my People night and day:

71

قَالَ رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلًا وَنَهَارًا

Noah said, “O my Lord! Indeed, I called my people to Your worship and oneness, continuously, day and night.”

Noah said, “O my Lord! Indeed, I called my people to Your worship and oneness, continuously, day and night.”

<h2 class="title">Nuh complains about his Encounter with His People</h2> <p>Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,</p><div class="text_uthmani arabic">رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً</div><p>(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'</p><div class="text_uthmani arabic">فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً </div><p>(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'</p><div class="text_uthmani arabic">وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ</div><p>(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.</p><div class="text_uthmani arabic">وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ </div><p>(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)</p><div class="text_uthmani arabic">وَاسْتَغْشَوْاْ ثِيَابَهُمْ</div><p>(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."</p><div class="text_uthmani arabic">وَأَصَرُّواْ</div><p>(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.</p><div class="text_uthmani arabic">وَاسْتَكْبَرُواْ اسْتِكْبَاراً</div><p>(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.</p><div class="text_uthmani arabic">ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً </div><p>(Then verily, I called to them openly.) meaning, openly among the people.</p><div class="text_uthmani arabic">ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ</div><p>(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.</p><div class="text_uthmani arabic">وَأَسْرَرْتُ لَهُمْ إِسْرَاراً</div><p>(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.</p><h2 class="title">What Nuh said when He called His People to Allah</h2><div class="text_uthmani arabic">فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً </div><p>(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,</p><div class="text_uthmani arabic">فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً </div><p>(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:</p><div class="text_uthmani arabic">فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً </div><p>(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,</p><div class="text_uthmani arabic">رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً</div><p>(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'</p><div class="text_uthmani arabic">فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً </div><p>(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'</p><div class="text_uthmani arabic">وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ</div><p>(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah</p><div class="text_uthmani arabic">فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً </div><p>(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,</p><div class="text_uthmani arabic">فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً </div><p>(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:</p><div class="text_uthmani arabic">فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً </div><p>(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,</p><div class="text_uthmani arabic">وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً </div><p>(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,</p><div class="text_uthmani arabic">مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً </div><p>(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."</p><div class="text_uthmani arabic">وَقَدْ خَلَقَكُمْ أَطْوَاراً </div><p>(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,</p><div class="text_uthmani arabic">أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً </div><p>(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah</p><div class="text_uthmani arabic">أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً </div><p>(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,</p><div class="text_uthmani arabic">هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ </div><p>(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,</p><div class="text_uthmani arabic">وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً </div><p>(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.</p><div class="text_uthmani arabic">ثُمَّ يُعِيدُكُمْ فِيهَا</div><p>(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.</p><div class="text_uthmani arabic">وَيُخْرِجُكُمْ إِخْرَاجاً</div><p>(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.</p><div class="text_uthmani arabic">وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً </div><p>(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.</p><div class="text_uthmani arabic">لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً </div><p>(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.</p><div class="text_uthmani arabic">قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً </div>

Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً (But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ (And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)وَاسْتَغْشَوْاْ ثِيَابَهُمْ(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."وَأَصَرُّواْ(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.وَاسْتَكْبَرُواْ اسْتِكْبَاراً(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً (Then verily, I called to them openly.) meaning, openly among the people.ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.وَأَسْرَرْتُ لَهُمْ إِسْرَاراً(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.What Nuh said when He called His People to Allahفَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً (I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً (I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً (I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً (But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allahفَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً (I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً (I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً (I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً (And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً (What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."وَقَدْ خَلَقَكُمْ أَطْوَاراً (While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً (See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allahأَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً (Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ (It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً (And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.ثُمَّ يُعِيدُكُمْ فِيهَا(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.وَيُخْرِجُكُمْ إِخْرَاجاً(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً (And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً (That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً

But the more I called, they only ran the farther away.

“So for them, my calling them increased their fleeing away.”

but my calling has only increased them in flight.

but my call has only caused them to flee farther and farther away [from Thee].

And my calling hath only increased them in fleeing.

"But all my calling added nothing but to (their) flight (from the truth).

But my call added only to their flight.

but the more I called, the farther they fled.

But all my calling added nothing but to (their) flight.

But all my calling doth but add to their repugnance;

but my summons only increases their evasion.

but my call has only increased them in running away.

But my invitation increased them not except in flight.

but it has had no effect on them except to make them run away.

But my call has only made them flee the more:

Falam yazidhum duAA<u>a</u>ee ill<u>a</u> fir<u>a</u>r<u>a</u><b>n</b>

but my pleas have only increased their aversion.

"But my call only increases (their) flight (from the Right).

71

فَلَمْ يَزِدْهُمْ دُعَآءِىٓ إِلَّا فِرَارًا

“But my calling them only increased them in alienation and distanced them from what I called them towards.”

“But my calling them only increased them in alienation and distanced them from what I called them towards.”

And every time I called them that You may forgive them, they thrust their fingers into their ears, and covered themselves with their garments, and became wayward, and behaved with downright insolence.

“And whenever I called them, so that You may forgive them, they always thrust their fingers into their ears, and covered themselves with their clothes, and remained stubborn and were extremely haughty.”

And whenever I called them, that Thou mightest forgive them, they put their fingers in their ears, and wrapped them in their garments, and persisted, and waxed very proud.

And behold, whenever I called unto them with a view to Thy granting them forgiveness, they put their fingers into their ears, and wrapped themselves up in their garments [of sin]; and grew obstinate, and became [yet more] arrogant in their false pride.

And verily so oft as I call them, that Thou mayest forgive them, they place their fingers into their ears, and wrap themselves with their garments, and persist, and are stiff-necked.

"And verily! Every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments, and persisted (in their refusal), and magnified themselves in pride.

Whenever I called them to Your forgiveness, they thrust their fingers into their ears, and wrapped themselves in their garments, and insisted, and became more and more arrogant.

And every time I called them so that You might forgive them, they thrust their fingers into their ears and wrapped up their faces with their garments and obstinately clung to their attitude, and waxed very proud.

And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments, and persisted, and magnified themselves in pride.

And lo! whenever I call unto them that Thou mayst pardon them they thrust their fingers in their ears and cover themselves with their garments and persist (in their refusal) and magnify themselves in pride.

Indeed whenever I have summoned them, so that You might forgive them, they would put their fingers into their ears and draw their cloaks over their heads, and they were persistent [in their unfaith], and disdainful in [their] arrogance.

Each time I called them so that You might forgive them, they thrust their fingers in their ears and wrapped themselves in their garments, and persisted becomingvery proud.

And indeed, every time I invited them that You may forgive them, they put their fingers in their ears, covered themselves with their garments, persisted, and were arrogant with [great] arrogance.

Evert time I invite them to Your (guidance) so that You can forgive them, they put their fingers into their ears, cover their heads with their clothes, persist in their disbelief and display extreme arrogance.

And whenever I have called them that Thou mayest forgive them, they put their fingers in their ears, cover themselves with their garments, and persist and are puffed up with pride:

Wainnee kullam<u>a</u> daAAawtuhum litaghfira lahum jaAAaloo a<u>sa</u>biAAahum fee <u>atha</u>nihim wa<b>i</b>staghshaw thiy<u>a</u>bahum waa<u>s</u>arroo wa<b>i</b>stakbaroo istikb<u>a</u>r<u>a</u><b>n</b>

Every time I have called to them, so that You might forgive them, they have only thrust their fingers into their ears, covered themselves up with their garments, grown obstinate, and given themselves up to arrogance.

"And every time I have called to them, that Thou mightest forgive them, they have (only) thrust their fingers into their ears, covered themselves up with their garments, grown obstinate, and given themselves up to arrogance.

71

وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوٓا۟ أَصَٰبِعَهُمْ فِىٓ ءَاذَانِهِمْ وَٱسْتَغْشَوْا۟ ثِيَابَهُمْ وَأَصَرُّوا۟ وَٱسْتَكْبَرُوا۟ ٱسْتِكْبَارًا

“And whenever I called them towards that which meant forgiveness for their sins, i.e. worshipping You alone, obedience to You and Your Messenger, they blocked their ears with their fingers so that they could not hear my call. They also covered their faces with their clothes so that they could not see me, and they continued in their ascribing partners to you, showing arrogance in not accepting my call to them or submitting to it.”

“And whenever I called them towards that which meant forgiveness for their sins, i.e. worshipping You alone, obedience to You and Your Messenger, they blocked their ears with their fingers so that they could not hear my call. They also covered their faces with their clothes so that they could not see me, and they continued in their ascribing partners to you, showing arrogance in not accepting my call to them or submitting to it.”

Then I called them loudly and more openly,

“I then called them openly.”

Then indeed I called them openly;

"And behold I called unto them openly;

Then verily have called Unto them publicly:

"Then verily, I called to them openly (aloud);

Then I called them openly.

Then I summoned them openly,

Then verily, I called to them openly (aloud).

And lo! I have called unto them aloud,

Again I summoned them aloud,

I called to them clearly,

Then I invited them publicly.

"I preached to them aloud, in public.

Then surely I called to them aloud:

Thumma innee daAAawtuhum jih<u>a</u>r<u>a</u><b>n</b>

Then I called them openly,

"So I have called to them aloud;

71

ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَارًا

“O my Lord! I then invited them publicly.”

“O my Lord! I then invited them publicly.”

And declared to them in public and in private,

“Then I also told them publicly and also spoke to them softly in private.”

then indeed I spoke publicly unto them, and I spoke unto them secretly,

and, behold I preached to them in public; and I spoke to them secretly, in private;

Then verily spake Unto them openly, and secretly also I addressed them.

"Then verily, I proclaimed to them in public, and I have appealed to them in private,

Then I appealed to them publicly, and I spoke to them privately.

and preached to them in public, and also addressed them in secret.

Then verily, I proclaimed to them in public, and I have appealed to them in private.

And lo! I have made public proclamation unto them, and I have appealed to them in private.

and again appealed to them publicly and confided with them privately,

and indeed, I spoke to them both publicly and in secret:

Then I announced to them and [also] confided to them secretly

Then I conveyed the message to them, again, both in public and in private,

Then surely I spoke to them in public and I spoke to them in secret:

Thumma innee aAAlantu lahum waasrartu lahum isr<u>a</u>r<u>a</u><b>n</b>

and spoke to them in public and in private."

"Further I have spoken to them in public and secretly in private,

71

ثُمَّ إِنِّىٓ أَعْلَنتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا

“I invited them raising my voice, and I also invited them privately in a hushed tone. I used different methods of calling them.”

“I invited them raising my voice, and I also invited them privately in a hushed tone. I used different methods of calling them.”

And I told them: 'Ask your Lord to forgive you. He is verily forgiving.

“I therefore told them, ‘Seek forgiveness from your Lord; He is indeed Most Forgiving.’

and I said, "Ask you forgiveness of your Lord; surely He is ever All-forgiving,

and I said: "'Ask your Sustainer to forgive you your sins - for, verily, He is all-forgiving!

And I said: ask forgiveness of your Lord; verily He is ever Most Forgiving.

"I said (to them): 'Ask forgiveness from your Lord; Verily, He is Oft-Forgiving;

I said, ‘Ask your Lord for forgiveness; He is Forgiving.

I said to them: “Ask forgiveness from your Lord; surely He is Most Forgiving.

I said (to them): Ask forgiveness from your Lord, verily, He is Oft-Forgiving;

And I have said: Seek pardon of your Lord. Lo! He was ever Forgiving.

telling [them]: ‘‘Plead to your Lord for forgiveness. Indeed, He is all-forgiving.

"Ask for forgiveness of your Lord," I said. "Surely, He is the Forgiver.

And said, 'Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver.

and told them, "Ask forgiveness from your Lord; He is All-forgiving".

Then I said, Ask forgiveness of your Lord, surely He is the most Forgiving:

Faqultu istaghfiroo rabbakum innahu k<u>a</u>na ghaff<u>a</u>r<u>a</u><b>n</b>

Then I said, "Ask forgiveness of your Lord. Surely He is the most forgiving.

"Saying, 'Ask forgiveness from your Lord; for He is Oft-Forgiving;

71

فَقُلْتُ ٱسْتَغْفِرُوا۟ رَبَّكُمْ إِنَّهُۥ كَانَ غَفَّارًا

Then I said to them, “O my people! Seek the forgiveness of your Lord by turning to Him. Indeed, He, may He be glorified, is the oft-Forgiving of the sins of whichever of His servants repents to Him.”

Then I said to them, “O my people! Seek the forgiveness of your Lord by turning to Him. Indeed, He, may He be glorified, is the oft-Forgiving of the sins of whichever of His servants repents to Him.”

He will send you abundant rain from the sky,

‘He will send down abundant rain for you from the sky.’

and He will loose heaven upon you in torrents

He will shower upon you heavenly blessings abundant,

He will send the heaven upon you copiously;

'He will send rain to you in abundance;

He will let loose the sky upon you in torrents.

He will shower upon you torrents from heaven,

He will send rain to you Midrar,

He will let loose the sky for you in plenteous rain,

He will send for you abundant rains from the sky,

He will let loose the sky upon you in abundance

He will send [rain from] the sky upon you in [continuing] showers

He will send you abundant

He will send down upon you the cloud, pouring down abundance of rain:

Yursili a<b>l</b>ssam<u>a</u>a AAalaykum midr<u>a</u>r<u>a</u><b>n</b>

He will send down abundant rain from the sky for you,

"'He will send rain to you in abundance;

71

يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُم مِّدْرَارًا

“Because if you do that, Allah will send down frequent rainfall for you, whenever you need it, so you will never face a drought.”

“Because if you do that, Allah will send down frequent rainfall for you, whenever you need it, so you will never face a drought.”

And will give you increase of wealth and sons, and give you gardens and springs of water.

‘And will aid you with wealth and sons, and will create gardens for you and cause rivers to flow for you.’

and will succour you with wealth and sons, and will appoint for you gardens, and will appoint for you rivers.

and will aid you with worldly goods and children, and will bestow upon you gardens, and bestow upon you running waters.

And He will add Unto you riches and children and will appoint Unto you gardens and will appoint Unto you rivers.

'And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers."

And provide you with wealth and children, and allot for you gardens, and allot for you rivers.

and will provide you with wealth and children, and will bestow upon you gardens and rivers.

And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.

And will help you with wealth and sons, and will assign unto you Gardens and will assign unto you rivers.

and aid you with wealth and sons, and provide you with gardens and provide you with streams.

and give to you wealth and sons, and provide you with gardens and rivers.

And give you increase in wealth and children and provide for you gardens and provide for you rivers.

rain from the sky,

And help you with wealth and sons, and make for you gardens, and make for you rivers.

Wayumdidkum biamw<u>a</u>lin wabaneena wayajAAal lakum jann<u>a</u>tin wayajAAal lakum anh<u>a</u>r<u>a</u><b>n</b>

increase your wealth and sons; and grant you gardens and waterways.

"'Give you increase in wealth and sons; and bestow on you gardens and bestow on you rivers (of flowing water).

71

وَيُمْدِدْكُم بِأَمْوَٰلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّٰتٍ وَيَجْعَل لَّكُمْ أَنْهَٰرًا

“And He will grant you an abundance of wealth and offspring, make gardens grow for you from which you can consume fruits, and make rivers flow from which you can drink and irrigate your crops and livestock.”

“And He will grant you an abundance of wealth and offspring, make gardens grow for you from which you can consume fruits, and make rivers flow from which you can drink and irrigate your crops and livestock.”

What has come upon you that you do not fear the majesty of God,

‘What is the matter with you, that you do not desire honour from Allah?’

What ails you, that you look not for majesty in God,

"'What is amiss with you that you cannot look forward to God's majesty,

What aileth you that ye expect not in Allah majesty!

What is the matter with you, [that you fear not Allah (His punishment), and] you hope not for reward (from Allah or you believe not in His Oneness).

What is the matter with you, that you do not appreciate God’s Greatness?

What is amiss with you that you do not look forward to the majesty of Allah

What is the matter with you, that you do not hope for any Waqar from Allah

What aileth you that ye hope not toward Allah for dignity

What is the matter with you that you do not look upon Allah with veneration,

What is the matter with you that you do not want the Greatness of Allah,

What is [the matter] with you that you do not attribute to Allah [due] grandeur

strengthen you by (providing) you wealth and children, and make gardens and streams for you. What is the matter with you that you are not afraid of the greatness of God

What is the matter with you that you fear not the greatness of Allah?

M<u>a</u> lakum l<u>a</u> tarjoona lill<u>a</u>hi waq<u>a</u>r<u>a</u><b>n</b>

What is the matter with you that you deny the greatness of God,

"'What is the matter with you, that ye place not your hope for kindness and long-suffering in Allah,-

71

مَّا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا

“O my people! What is wrong with you that you do not fear the greatness of Allah, such that you disobey Him without any care?!”

“O my people! What is wrong with you that you do not fear the greatness of Allah, such that you disobey Him without any care?!”

Knowing that He has created you by various stages?

‘Whereas it is He Who created you in different stages?’

seeing He created you by stages?

seeing that He has created [every one of] you in successive stages?

And surely He hath created you by stages.

While He has created you in (different) stages [i.e. first Nutfah, then 'Alaqah and then Mudghah, see (VV. 23:13, 14) the Quran].

Although He created you in stages.

when He has created you in stages?

While He has created you (in) Atwar (stages).

When He created you by (divers) stages?

though He has created you in [various] stages?

He has created you by stages!

While He has created you in stages?

who has created you in several stages?

And indeed He has created you through various grades:

Waqad khalaqakum a<u>t</u>w<u>a</u>r<u>a</u><b>n</b>

when He has created you through different stages of existence?

"'Seeing that it is He that has created you in diverse stages?

71

وَقَدْ خَلَقَكُمْ أَطْوَارًا

“While He created you in stages, one after the other: a drop of semen, then clotted blood, then a piece of flesh.”

“While He created you in stages, one after the other: a drop of semen, then clotted blood, then a piece of flesh.”

Do you not see how God has fashioned seven skies one above the other,

‘Do you not see how Allah has created the seven heavens atop each other?’

Have you not regarded how God created seven heavens one upon another,

"'Do you not see how God has created seven heavens in full harmony with one another,

Behold ye not in what wise Allah hath created seven heavens in storeys.

See you not how Allah has created the seven heavens one above another,

Do you not realize that God created seven heavens in layers?

Do you not see how Allah has created seven heavens, one upon the other,

See you not how Allah has created the seven heavens in tiers

See ye not how Allah hath created seven heavens in harmony,

Have you not seen how Allah has created the seven heavens in layers,

Have you not seen how Allah created the seven heavens one above the other,

Do you not consider how Allah has created seven heavens in layers

"Have you not seen that God has created the seven heavens one above the other

Do you not see how Allah has created the seven heavens, one above another,

Alam taraw kayfa khalaqa All<u>a</u>hu sabAAa sam<u>a</u>w<u>a</u>tin <u>t</u>ib<u>a</u>q<u>a</u><b>n</b>

Do you not see how God has created the seven heavens one above another,

"'See ye not how Allah has created the seven heavens one above another,

71

أَلَمْ تَرَوْا۟ كَيْفَ خَلَقَ ٱللَّهُ سَبْعَ سَمَٰوَٰتٍ طِبَاقًا

“Do you not see how Allah has created the seven heavens, one on top of the other?”

“Do you not see how Allah has created the seven heavens, one on top of the other?”

<p>لَمْ تَرَ‌وْا كَيْفَ خَلَقَ اللَّـهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا وَجَعَلَ الْقَمَرَ‌ فِيهِنَّ نُورً‌ا</p><p>(Did you not see how Allah has created seven heavens one upon another, and has made the moon a light therein? ....71:15-16)</p><p>These verses are adduced as proof positive of Divine Oneness and His power. He has created seven heavens, one on top of the other, and placed the moon as a light in them. The prepositional phrase in the verse apparently indicates that the moon is placed in the body of the heavens. The subject is fully discussed in Surah Al-Furqan under the following verse:</p><p>تَبَارَ‌كَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُ‌وجًا وَجَعَلَ فِيهَا سِرَ‌اجًا وَقَمَرً‌ا مُّنِيرً‌ا</p><p>Glorious is the One who made stellar formations in the sky and placed therein a lamp (sun) and a bright moon. [ 25:61] Complaining about his people, Prophet Nuh (علیہ السلام) said:</p><p>وَمَكَرُ‌وا مَكْرً‌ا كُبَّارً‌ا (and they devised an enormous plan....71:22). In other words, they hatched a mighty plot. They rejected the message and persecuted Prophet Nuh (علیہ السلام) . In addition, they let loose hooligans and hoodlums on him. They agreed that they will not abandon their gods, especially the five major idols whose names appear in the following verse:</p>

لَمْ تَرَ‌وْا كَيْفَ خَلَقَ اللَّـهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا وَجَعَلَ الْقَمَرَ‌ فِيهِنَّ نُورً‌ا(Did you not see how Allah has created seven heavens one upon another, and has made the moon a light therein? ....71:15-16)These verses are adduced as proof positive of Divine Oneness and His power. He has created seven heavens, one on top of the other, and placed the moon as a light in them. The prepositional phrase in the verse apparently indicates that the moon is placed in the body of the heavens. The subject is fully discussed in Surah Al-Furqan under the following verse:تَبَارَ‌كَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُ‌وجًا وَجَعَلَ فِيهَا سِرَ‌اجًا وَقَمَرً‌ا مُّنِيرً‌اGlorious is the One who made stellar formations in the sky and placed therein a lamp (sun) and a bright moon. [ 25:61] Complaining about his people, Prophet Nuh (علیہ السلام) said:وَمَكَرُ‌وا مَكْرً‌ا كُبَّارً‌ا (and they devised an enormous plan....71:22). In other words, they hatched a mighty plot. They rejected the message and persecuted Prophet Nuh (علیہ السلام) . In addition, they let loose hooligans and hoodlums on him. They agreed that they will not abandon their gods, especially the five major idols whose names appear in the following verse:

And has placed the moon therein, an illumination, and has placed the sun, a lighted lamp?

‘And in them, has illuminated the moon, and made the sun a lamp?’

and set the moon therein for a light and the sun for a lamp?

and has set up within them the moon as a light [reflected] and set up the sun as a [radiant] lamp?

And hath placed the moon therein for a light, and hath made the sun a lamp?

And has made the moon a light therein, and made the sun a lamp?

And He set the moon in their midst for light, and He made the sun a lamp.

and has placed the moon in them as a light, and the sun as a radiant lamp?

And has made the moon a light therein, and made the sun a lamp

And hath made the moon a light therein, and made the sun a lamp?

and has made therein the moon for a light and the sun for a lamp?

setting in them the moon as a light and the sun as a lantern?

And made the moon therein a [reflected] light and made the sun a burning lamp?

and placed therein the moon as a light

And made the moon therein a light, and made the sun a lamp?

WajaAAala alqamara feehinna nooran wajaAAala a<b>l</b>shshamsa sir<u>a</u>j<u>a</u><b>n</b>

and made the moon therein a light, and made the sun a lamp,

"'And made the moon a light in their midst, and made the sun as a (Glorious) Lamp?

71

وَجَعَلَ ٱلْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ ٱلشَّمْسَ سِرَاجًا

“And He made the moon a light for the people of the earth, in the nearest of the heavens, also making the sun illuminating.”

“And He made the moon a light for the people of the earth, in the nearest of the heavens, also making the sun illuminating.”

God produced you from the earth like a vegetable growth;

‘And it is Allah Who made you grow like vegetation from the earth.’

And God caused you to grow out of the earth,

"'And God has caused you to grow out of the earth in [gradual] growth; and thereafter He will return you to it [in death]:

And Allah hath caused you to grow from the earth as a growth.

And Allah has brought you forth from the (dust of) earth. [Tafsir At-Tabari, Vol. 29, Page 97].

And God germinated you from the earth like plants.

And Allah has caused you to grow out of the earth so wondrously,

And Allah has brought you forth from the (dust of) earth

And Allah hath caused you to grow as a growth from the earth,

Allah made you grow from the earth, with a [vegetable] growth.

Allah has caused you to grow out of the earth,

And Allah has caused you to grow from the earth a [progressive] growth.

and the sun as a torch.

And Allah has made you grow out of the earth as a growth:

Wa<b>A</b>ll<u>a</u>hu anbatakum mina alar<u>d</u>i nab<u>a</u>t<u>a</u><b>n</b>

how God has produced you from the earth and caused you to grow,

"'And Allah has produced you from the earth growing (gradually),

71

وَٱللَّهُ أَنۢبَتَكُم مِّنَ ٱلْأَرْضِ نَبَاتًا

“And Allah is the one who created you from the earth, by creating your father Adam from soil. Then, you are also nourished by whatever it grows for you.”

“And Allah is the one who created you from the earth, by creating your father Adam from soil. Then, you are also nourished by whatever it grows for you.”

He will then return you back to it, and bring you out again.

‘And He will then take you back to it, and again remove you from it.”

then He shall return you into it, and bring you forth.

and [then] He will bring you forth [from It] in resurrection.

And thereafter He will cause you to return thereinto, and He will bring you forth a forthbringing.

Afterwards He will return you into it (the earth), and bring you forth (again on the Day of Resurrection)?

Then He will return you into it, and will bring you out again.

and He will later cause you to return to it and will then again bring you out of it.

Afterwards He will return you into it (the earth), and bring you forth.

And afterward He maketh you return thereto, and He will bring you forth again, a (new) forthbringing.

Then He makes you return to it, and He will bring you forth [without fail].

and to it He will return you. Then, He will bring you forth.

Then He will return you into it and extract you [another] extraction.

God made you grow from the earth. He will make you return to it and then take you out of it again.

Then He returns you to it, then will He bring you forth a (new) bringing forth:

Thumma yuAAeedukum feeh<u>a</u> wayukhrijukum ikhr<u>a</u>j<u>a</u><b>n</b>

how He will then return you to it and bring you forth again,

"'And in the End He will return you into the (earth), and raise you forth (again at the Resurrection)?

71

ثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجًا

“Allah will then return you to it after your death, and then take you out of it again for the resurrection.”

“Allah will then return you to it after your death, and then take you out of it again for the resurrection.”

God has made the earth for you a spreading,

‘And it is Allah Who made the earth a bed for you.’

And God has laid the earth for you as a carpet,

"'And God has made the earth a wide expanse for you,

And Allah hath made the earth Unto you an expanse.

And Allah has made for you the earth wide spread (an expanse).

And God made the earth a spread for you.

Allah has made the earth a wide expanse for you

And Allah has made for you the earth a wide expanse.

And Allah hath made the earth a wide expanse for you

Allah has made the earth a vast expanse for you

Allah has made the earth spread out for you

And Allah has made for you the earth an expanse

God has spread out the earth

And Allah has made for you the earth a wide expanse,

Wa<b>A</b>ll<u>a</u>hu jaAAala lakumu alar<u>d</u>a bis<u>ata</u><b>n</b>

how God has spread the earth out for you

"'And Allah has made the earth for you as a carpet (spread out),

71

وَٱللَّهُ جَعَلَ لَكُمُ ٱلْأَرْضَ بِسَاطًا

“And Allah also spread the earth out for you, ready for you to live on.”

“And Allah also spread the earth out for you, ready for you to live on.”

So that you may walk upon its spacious paths.'

‘So that you may tread the wide roads in it.’”

that thereof you may thread ways, ravines."

so that you might walk thereon on spacious paths.’"

That of it ye may traverse the ways open.

That you may go about therein in broad roads.

That you may travel its diverse roads.’”

so that you may tread its spacious paths.”

That you may go about therein in broad roads.

That ye may thread the valley-ways thereof.

so that you may travel over its spacious ways.’’ ’

so that you walk in its spacious paths.'

That you may follow therein roads of passage.' "

for you, so that you may walk along its wide roads".

That you may go along therein in wide paths.

Litaslukoo minh<u>a</u> subulan fij<u>a</u>j<u>a</u><b>n</b>

so that you may walk along its spacious paths?"

"'That ye may go about therein, in spacious roads.'"

71

لِّتَسْلُكُوا۟ مِنْهَا سُبُلًا فِجَاجًا

“Perhaps you may create wide paths from it, striving to make permissible earnings.”

“Perhaps you may create wide paths from it, striving to make permissible earnings.”

But they did not listen to me," Noah said, "and followed him whose wealth and children only added to his ruin.

Prayed Nooh, “O my Lord! They have disobeyed me, and they follow the one whose wealth and children increase nothing for him except ruin.”

Noah said, 'My Lord, they have rebelled against me, and followed him whose wealth and children increase him only in loss,

[And] Noah continued: "O my Sustainer! Behold, they have opposed me [throughout], for they follow people whose wealth and children lead them increasingly into ruin,

Nuh said. my Lord! verily they have disobeyed me and followed them whose riches and children have only increased them in loss.

Nuh (Noah) said: "My Lord! They have disobeyed me, and followed one whose wealth and children give him no increase but only loss.

Noah said, “My Lord, they have defied me, and followed him whose wealth and children increase him only in perdition.”

Noah said: “My Lord, they did not pay heed to what I said, and followed those (nobles) whose possession of wealth and children has led them to an even greater loss.

Nuh said: "My Lord! They have disobeyed me, and followed one whose wealth and children give him no increase but loss."

Noah said: My Lord! Lo! they have disobeyed me and followed one whose wealth and children increase him in naught save ruin;

Noah said, ‘My Lord! They have disobeyed me, following someone whose wealth and children only add to his loss,

Noah said: 'My Lord, they have rebelled against me and followed he whose wealth and offspring increase him only in loss,

Noah said, "My Lord, indeed they have disobeyed me and followed him whose wealth and children will not increase him except in loss.

Noah said, "Lord, they have disobeyed me and followed those whose wealth and children will only bring about destruction for them.

Nuh said: My Lord! surely they have disobeyed me and followed him whose wealth and children have added to him nothing but loss.

Q<u>a</u>la noo<u>h</u>un rabbi innahum AAa<u>s</u>awnee wa<b>i</b>ttabaAAoo man lam yazidhu m<u>a</u>luhu wawaladuhu ill<u>a</u> khas<u>a</u>r<u>a</u><b>n</b>

Noah supplicated, "Lord, they have disobeyed me, and followed those whose wealth and children have only added to their ruin;

Noah said: "O my Lord! They have disobeyed me, but they follow (men) whose wealth and children give them no increase but only Loss.

71

قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَٱتَّبَعُوا۟ مَن لَّمْ يَزِدْهُ مَالُهُۥ وَوَلَدُهُۥٓ إِلَّا خَسَارًا

Noah said, “O my Lord! Indeed, my people have disobeyed me in what I have instructed them to do i.e. accepting Your oneness and worshipping You alone. The lowly among them have followed the nobles, whom You have favoured with wealth and offspring. Your favouring them has only increased them in their deviance.”

Noah said, “O my Lord! Indeed, my people have disobeyed me in what I have instructed them to do i.e. accepting Your oneness and worshipping You alone. The lowly among them have followed the nobles, whom You have favoured with wealth and offspring. Your favouring them has only increased them in their deviance.”

<h2 class="title">Nuh complains to His Lord about His People's Response</h2><p>Allah says that Nuh turned to Allah to inform Allah - the All Knowing from Whom nothing escapes - that he presented the clear call, as mentioned previously, and the comprehensive invitation in various ways. He called them sometimes by encouragement and sometimes by intimidating warnings. Yet, they disobeyed him, opposed him, denied him and followed the children of the world. They were those who were heedless of the command of Allah and they possessed delights of wealth and children. However, these things (worldly benefits) were also for gradual punishment and temporary respite, not for honor or blessing. Thus, Allah says,</p><div class="text_uthmani arabic">وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً </div><p>(and followed one whose wealth and children give him no increase but loss.) The meaning of Allah's statement,</p><div class="text_uthmani arabic">وَمَكَرُواْ مَكْراً كُبَّاراً </div><p>(And they have plotted a mighty plot.) is that they plotted a deceptive plot for their followers tricking them into believing that they were following the truth and correct guidance. This is like what they will say to them on the Day of Judgement,</p><div class="text_uthmani arabic">بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً </div><p>(Nay, but it was your plotting by night and day: when you orderd us to disbelieve in Allah and set up rivals to Him!) (34:33) For this reason He says here,</p><h2 class="title">The Idols of the People of Nuh and what happened to Him</h2><div class="text_uthmani arabic">وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً </div><p>(And they have plotted a mighty plot. And they have said: `You shall not leave your gods, nor shall you leave Wadd, nor Suwa`, nor Yaghuth, and Ya`uq and Nasr.') These are the names of their idols which they used to worship besides Allah. Al-Bukhari recorded from Ibn `Abbas that he said, "The idols that were among the people of Nuh wound up among the Arabs afterwards. In reference to Wadd, it became the idol of the people of Kalb in the area of Dawmat Al-Jandal. Suwa` became the idol of the people of Hudhayl. Yaghuth became the idol of the people of Murad, then the people of Bani Ghutayf at Al-Juruf in the area of Saba' worshipped it after them. Ya`uq became the idol of the people of Hamdan. Nasr became the idol of the people of Himyar for the family of Dhu Kala`. These idols were all named after righteous men from the people of Nuh. Then when these men died, Shaytan inspired his (Nuh's) people to erect statues in honor of them at their gathering places where they used to come and sit, and to name these statues after these men (with their names). So they did this (as Shaytan suggested), but these statues were not worshipped until after those people (the ones who built them) had died and the knowledge was lost. Then, those statues were later worshipped." This has also been similarly reported from `Ikrimah, Ad-Dahhak, Qatadah and Ibn Ishaq. `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "These are statues that were worshipped in the time of Nuh." Ibn Jarir recorded from Muhammad bin Qays that he said concerning Yaghuth, Ya`uq and Nasr, "They were righteous people between the time of Adam and Nuh, and they had followers who used to adhere to their guidance. Then, when they died, their companions who used to follow them said, `If we make images of them, it will increase our desire to perform worship when we remember them.' So they made images of them. Then, when those people died and other people came after them, Iblis approached them and said, `They (your predecessors) used to worship these statues and they were granted rain by their worship of them.' Thus, they (the latter people) worshipped them."</p><h2 class="title">The Supplication of Nuh against His People and for whoever believed in Him</h2><div class="text_uthmani arabic">وَقَدْ أَضَلُّواْ كَثِيراً </div><p>(And indeed they have led many astray.) meaning, by the idols that they took for worship, they mislead a large number of people. For verily, the worship of those idols continued throughout many generations until our times today, among the Arabs, the non-Arabs and all the groups of the Children of Adam. Al-Khalil (Prophet Ibrahim) said in his supplication,</p><div class="text_uthmani arabic">وَاجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ الاٌّصْنَامَرَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ </div><p>(And keep me and my sons away from worshipping idols."O my Lord! They have indeed led astray many among mankind...") (14:35,36) Allah then says,</p><div class="text_uthmani arabic">وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً </div><p>(Grant no increase to the wrongdoers save error.) This is a supplication from him (Nuh) against his people due to their rebellion, disbelief and obstinacy. This is just as Musa supplicated against Fir`awn and his chiefs in his statement,</p><div class="text_uthmani arabic">رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ </div><p>(Our Lord ! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment.) (10:88) Verily, Allah responded to the supplication of both of these Prophets concerning their people and He drowned their nations due to their rejection of what he (that Prophet) had come with.</p><div class="text_uthmani arabic">مِّمَّا خَطِيئَـتِهِمْ أُغْرِقُواْ فَأُدْخِلُواْ نَاراً فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً - وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً - إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً - رَّبِّ اغْفِرْ لِى وَلِوَلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِناً وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ تَبَاراً </div>

Nuh complains to His Lord about His People's ResponseAllah says that Nuh turned to Allah to inform Allah - the All Knowing from Whom nothing escapes - that he presented the clear call, as mentioned previously, and the comprehensive invitation in various ways. He called them sometimes by encouragement and sometimes by intimidating warnings. Yet, they disobeyed him, opposed him, denied him and followed the children of the world. They were those who were heedless of the command of Allah and they possessed delights of wealth and children. However, these things (worldly benefits) were also for gradual punishment and temporary respite, not for honor or blessing. Thus, Allah says,وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً (and followed one whose wealth and children give him no increase but loss.) The meaning of Allah's statement,وَمَكَرُواْ مَكْراً كُبَّاراً (And they have plotted a mighty plot.) is that they plotted a deceptive plot for their followers tricking them into believing that they were following the truth and correct guidance. This is like what they will say to them on the Day of Judgement,بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً (Nay, but it was your plotting by night and day: when you orderd us to disbelieve in Allah and set up rivals to Him!) (34:33) For this reason He says here,The Idols of the People of Nuh and what happened to Himوَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً (And they have plotted a mighty plot. And they have said: `You shall not leave your gods, nor shall you leave Wadd, nor Suwa`, nor Yaghuth, and Ya`uq and Nasr.') These are the names of their idols which they used to worship besides Allah. Al-Bukhari recorded from Ibn `Abbas that he said, "The idols that were among the people of Nuh wound up among the Arabs afterwards. In reference to Wadd, it became the idol of the people of Kalb in the area of Dawmat Al-Jandal. Suwa` became the idol of the people of Hudhayl. Yaghuth became the idol of the people of Murad, then the people of Bani Ghutayf at Al-Juruf in the area of Saba' worshipped it after them. Ya`uq became the idol of the people of Hamdan. Nasr became the idol of the people of Himyar for the family of Dhu Kala`. These idols were all named after righteous men from the people of Nuh. Then when these men died, Shaytan inspired his (Nuh's) people to erect statues in honor of them at their gathering places where they used to come and sit, and to name these statues after these men (with their names). So they did this (as Shaytan suggested), but these statues were not worshipped until after those people (the ones who built them) had died and the knowledge was lost. Then, those statues were later worshipped." This has also been similarly reported from `Ikrimah, Ad-Dahhak, Qatadah and Ibn Ishaq. `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "These are statues that were worshipped in the time of Nuh." Ibn Jarir recorded from Muhammad bin Qays that he said concerning Yaghuth, Ya`uq and Nasr, "They were righteous people between the time of Adam and Nuh, and they had followers who used to adhere to their guidance. Then, when they died, their companions who used to follow them said, `If we make images of them, it will increase our desire to perform worship when we remember them.' So they made images of them. Then, when those people died and other people came after them, Iblis approached them and said, `They (your predecessors) used to worship these statues and they were granted rain by their worship of them.' Thus, they (the latter people) worshipped them."The Supplication of Nuh against His People and for whoever believed in Himوَقَدْ أَضَلُّواْ كَثِيراً (And indeed they have led many astray.) meaning, by the idols that they took for worship, they mislead a large number of people. For verily, the worship of those idols continued throughout many generations until our times today, among the Arabs, the non-Arabs and all the groups of the Children of Adam. Al-Khalil (Prophet Ibrahim) said in his supplication,وَاجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ الاٌّصْنَامَرَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ (And keep me and my sons away from worshipping idols."O my Lord! They have indeed led astray many among mankind...") (14:35,36) Allah then says,وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً (Grant no increase to the wrongdoers save error.) This is a supplication from him (Nuh) against his people due to their rebellion, disbelief and obstinacy. This is just as Musa supplicated against Fir`awn and his chiefs in his statement,رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ (Our Lord ! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment.) (10:88) Verily, Allah responded to the supplication of both of these Prophets concerning their people and He drowned their nations due to their rejection of what he (that Prophet) had come with.مِّمَّا خَطِيئَـتِهِمْ أُغْرِقُواْ فَأُدْخِلُواْ نَاراً فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً - وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً - إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً - رَّبِّ اغْفِرْ لِى وَلِوَلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِناً وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ تَبَاراً

And they contrived a plot of great magnitude,

“And they carried out a very sinister scheme.”

and have devised a mighty device

and who have devised a most awesome blasphemy [against Thee],

And who have plotted a tremendous plot

"And they have plotted a mighty plot.

And they schemed outrageous schemes.

They contrived a plot of great magnitude.

"And they have plotted a mighty plot."

And they have plotted a mighty plot,

and they have devised an outrageous plot.

they have devised a mighty plot,

And they conspired an immense conspiracy.

They have arrogantly plotted evil plans against me,

And they have planned a very great plan.

Wamakaroo makran kubb<u>a</u>r<u>a</u><b>n</b>

and they have hatched a mighty plot,

"And they have devised a tremendous Plot.

71

وَمَكَرُوا۟ مَكْرًا كُبَّارًا

The elders among them hatched a great plot by inciting the lowly against Noah.

The elders among them hatched a great plot by inciting the lowly against Noah.

And said: 'Do not abandon your gods, and do not abandon Wadda or Suwa', or Yaghuth, Ya'uq or Nasr.'

“And they said, ‘Do not ever abandon your Gods – and never abandon Wadd, or Suwa – or Yaghuth or Yauq or Nasr.’”

and have said, "Do not leave your gods, and do not leave Wadd, nor Suwa', Yaghuth, Ya'uq, neither Nasr."

inasmuch as they said [to their followers], 'Do not ever abandon your gods: abandon neither Wadd nor Suwa', and neither Yaghuth nor Ya’uq nor Nasr!'

And who have said: ye shall not leave your gods; nor Shall ye leave Wadd nor Suwa', nor Yaghuth, nor Ya'uq nor Nasr.

"And they have said: 'You shall not leave your gods, nor shall you leave Wadd, nor Suwa', nor Yaghuth, nor Ya'uq, nor Nasr (names of the idols);

And they said, “Do not give up your gods; do not give up Wadd, nor Souwa, nor Yaghoos, and Yaooq, and Nassr.

They said: “Do not abandon your deities; do not abandon Wadd, nor Suwa, nor Yaghuth, nor Yauq, nor Nasr.

"And they have said: `You shall not leave your gods, nor shall you leave Wadd, nor Suwa`, nor Yaghuth, and Ya`uq and Nasr.' "

And they have said: Forsake not your gods. Forsake not Wadd, nor Suwa', nor Yaghuth and Ya'uq and Nasr.

They say, ‘‘Do not abandon your gods. Do not abandon Wadd, nor Suwa, nor Yaghuth, Ya‘uq and Nasr,’’

and said: 'Do not renounce your gods, do not leave waddan or suwa'an or yaghutha, or ya'uqa, or nasra'

And said, 'Never leave your gods and never leave Wadd or Suwa' or Yaghuth and Ya'uq and Nasr.

and have said to each other, 'Do not give-up your idols. Do not renounce Wadd, Suwa`, Yaghuth, Ya`uq and Nasr (names of certain idols).

And they say: By no means leave your gods, nor leave Wadd, nor Suwa; nor Yaghus, and Yauq and Nasr.

Waq<u>a</u>loo l<u>a</u> ta<u>th</u>arunna <u>a</u>lihatakum wal<u>a</u> ta<u>th</u>arunna waddan wal<u>a</u> suw<u>a</u>AAan wal<u>a</u> yaghootha wayaAAooqa wanasr<u>a</u><b>n</b>

and they said [to their followers], "Do not ever abandon your deities: abandon neither Wadd, nor Suwa', and neither Yaghuth, nor Yauq nor Nasr!"

"And they have said (to each other), 'Abandon not your gods: Abandon neither Wadd nor Suwa', neither Yaguth nor Ya'uq, nor Nasr';-

71

وَقَالُوا۟ لَا تَذَرُنَّ ءَالِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا

They said to their followers, “Do not leave the worship of your deities: do not leave the worship of your idols Wadd, Suwā‘, Yaghūth and Nasr.”

They said to their followers, “Do not leave the worship of your deities: do not leave the worship of your idols Wadd, Suwā‘, Yaghūth and Nasr.”

<p>لَا تَذَرُ‌نَّ آلِهَتَكُمْ وَلَا تَذَرُ‌نَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرً‌ا (and never forsake Wadd, nor Suwa', nor yaghuth and Ya` uq and Nasr…71:23). Imam Baghawi reports that these five were in fact righteous servants of Allah who lived in the intervening period between Prophets 'Adam and Nuh (علیہما السلام) . There were many people who held them in high regard and followed their footsteps. Even after their death, they followed their footsteps and complied with Divine injunctions. A while later, Shaitan misled them. He put it to them that if they make pictures of their righteous elders and place them in front, their worship would be perfect and they would attain the quality of humility and humbleness. Those people fell into the Shaitanic trap and carved statues of them and placed them in their temples. When they saw the statues of their elders, their memories were refreshed and experienced a special feeling. That generation gradually died and a new generation came up. Satan played another trick with them. He imparted to them that the object of worship of their elders were statues and idols. They fell for this trick and worshipped them. This is the beginning of idol-worship or idolatry. People of Prophet Nuh (علیہ السلام) gradually got steeped in idolatry. They had many idols, the five mentioned in the verse under comment being the most popular because of the deep love they had for them.</p><p>وَلَا تَزِدِ الظَّالِمِينَ إِلَّا ضَلَالًا (…let not the wrongdoers progress in anything but deviation from the right path 71:24). This is the supplication of Prophet Nuh (علیہ السلام) against his people. It may not be surmised that the duty and obligation of a Prophetic office is to guide the people, but here Prophet NuhI is praying for increase in his people's misguidance. Prophet Nuh (علیہ السلام) did not invoke this curse out of despair or impatience. In fact, he invoked it when, after doing full justice to his mission for many centuries, his people chose the path of deviation, rebellion, disbelief and obstinacy and persisted in it until they had reached a point of no return, of which Allah informed him thus, 'And it was revealed to Nuh (علیہ السلام) that none of your people would ever believe except those who have already believed__ [ 11:36] '. This situation made it clear to him that his people would definitely and certainly die in the state of disbelief. So he prayed for their final destiny to overtake them sooner and destroy them.</p>

لَا تَذَرُ‌نَّ آلِهَتَكُمْ وَلَا تَذَرُ‌نَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرً‌ا (and never forsake Wadd, nor Suwa', nor yaghuth and Ya` uq and Nasr…71:23). Imam Baghawi reports that these five were in fact righteous servants of Allah who lived in the intervening period between Prophets 'Adam and Nuh (علیہما السلام) . There were many people who held them in high regard and followed their footsteps. Even after their death, they followed their footsteps and complied with Divine injunctions. A while later, Shaitan misled them. He put it to them that if they make pictures of their righteous elders and place them in front, their worship would be perfect and they would attain the quality of humility and humbleness. Those people fell into the Shaitanic trap and carved statues of them and placed them in their temples. When they saw the statues of their elders, their memories were refreshed and experienced a special feeling. That generation gradually died and a new generation came up. Satan played another trick with them. He imparted to them that the object of worship of their elders were statues and idols. They fell for this trick and worshipped them. This is the beginning of idol-worship or idolatry. People of Prophet Nuh (علیہ السلام) gradually got steeped in idolatry. They had many idols, the five mentioned in the verse under comment being the most popular because of the deep love they had for them.وَلَا تَزِدِ الظَّالِمِينَ إِلَّا ضَلَالًا (…let not the wrongdoers progress in anything but deviation from the right path 71:24). This is the supplication of Prophet Nuh (علیہ السلام) against his people. It may not be surmised that the duty and obligation of a Prophetic office is to guide the people, but here Prophet NuhI is praying for increase in his people's misguidance. Prophet Nuh (علیہ السلام) did not invoke this curse out of despair or impatience. In fact, he invoked it when, after doing full justice to his mission for many centuries, his people chose the path of deviation, rebellion, disbelief and obstinacy and persisted in it until they had reached a point of no return, of which Allah informed him thus, 'And it was revealed to Nuh (علیہ السلام) that none of your people would ever believe except those who have already believed__ [ 11:36] '. This situation made it clear to him that his people would definitely and certainly die in the state of disbelief. So he prayed for their final destiny to overtake them sooner and destroy them.

And they misled many. So do not give the evil-doers increase but in error.

“And they have misled a large number; and (I pray that) You increase nothing for the unjust except error.”

And they have led many astray. Increase Thou not the evildoers save in error!'

"And so they have led many a one astray: hence, ordain Thou that these evildoers stray but farther and farther away [from all that they may desire]!"

And surely they have misled many. And increase Thou these wrong-doers in naught save error.

"And indeed they have led many astray. And (O Allah): 'Grant no increase to the Zalimun (polytheists, wrong-doers, and disbelievers, etc.) save error."

They have misled many, so do not increase the wrongdoers except in confusion.”

They have misled many. So do not enable these evildoers to increase in anything except straying (from the Right Way).”

"And indeed they have led many astray. And (O Allah): `Grant no increase to the wrongdoers save error."'

And they have led many astray, and Thou increasest the wrong-doers in naught save error.

and already they have led many astray. Do not increase the wrongdoers in anything but error.’

And they have led many astray. (Noah supplicated saying): 'Allah, do not increase the harmdoers except in error'

And already they have misled many. And, [my Lord], do not increase the wrongdoers except in error."

They have misled many and the unjust will achieve nothing but more error".

And indeed they have led astray many, and do not increase the unjust in aught but error.

Waqad a<u>d</u>alloo katheeran wal<u>a</u> tazidi a<b>l</b><i><u>thth</u></i><u>a</u>limeena ill<u>a</u> <u>d</u>al<u>a</u>l<u>a</u><b>n</b>

They have led many astray; so lead the wrongdoers to further error."

"They have already misled many; and grant Thou no increase to the wrong-doers but in straying (from their mark)."

71

وَقَدْ أَضَلُّوا۟ كَثِيرًا وَلَا تَزِدِ ٱلظَّٰلِمِينَ إِلَّا ضَلَٰلًا

“Verily, they have led the majority of people astray with these idols. O my Lord! Do not increase those who wrong themselves by persisting on disbelief and sins, except in further deviance from the truth.”

“Verily, they have led the majority of people astray with these idols. O my Lord! Do not increase those who wrong themselves by persisting on disbelief and sins, except in further deviance from the truth.”

They were drowned because of their habitual sinfulness, and sent to Hell, and did not find any helper other than God.

Because of their sins they were drowned and then put into the fire; so they did not find any supporter for themselves against Allah. (Punishment in the grave is proven by this verse.)

And because of their transgressions they were drowned, and admitted into a Fire, for they found not, apart from God, any to help them.

And so, because of their sins, they were drowned [in the great flood], and were doomed to suffer the fire [of the hereafter]; and they found none who could succour them against God.

And because of their misdeeds they were drowned, and then they were made to enter a Fire. Then they found not for themselves, beside Allah, any helpers.

Because of their sins they were drowned, then were made to enter the Fire, and they found none to help them instead of Allah.

Because of their wrongs, they were drowned, and were hurled into a Fire. They did not find apart from God any helpers.

And so they were drowned on account of their sins, and then cast into the Fire, and did not find any other than Allah, to come forth to their help.

Because of their sins they were drowned, then were made to enter the Fire. And they found none to help them instead of Allah.

Because of their sins they were drowned, then made to enter a Fire. And they found they had no helpers in place of Allah.

They were drowned because of their iniquities, then made to enter a Fire, and they did not find any helpers for themselves besides Allah.

So because of their sins they were drowned and admitted into the Fire. They found none to help them other than Allah.

Because of their sins they were drowned and put into the Fire, and they found not for themselves besides Allah [any] helpers.

Because of their sins, they were drowned and made to enter hell. They could find no one to help them besides God.

Because of their wrongs they were drowned, then made to enter fire, so they did not find any helpers besides Allah.

Mimm<u>a</u> kha<u>t</u>ee<u>a</u>tihim oghriqoo faodkhiloo n<u>a</u>ran falam yajidoo lahum min dooni All<u>a</u>hi an<u>sa</u>r<u>a</u><b>n</b>

They were drowned and sent to Hell for their misdeeds; they found no one to help them against God.

Because of their sins they were drowned (in the flood), and were made to enter the Fire (of Punishment): and they found- in lieu of Allah- none to help them.

71

مِّمَّا خَطِيٓـَٰٔتِهِمْ أُغْرِقُوا۟ فَأُدْخِلُوا۟ نَارًا فَلَمْ يَجِدُوا۟ لَهُم مِّن دُونِ ٱللَّهِ أَنصَارًا

Due to the sins they committed, they were drowned by a flood in the world, and they were made to enter the hellfire immediately after their death. They did not find any helpers to save them from drowning or the hellfire.

Due to the sins they committed, they were drowned by a flood in the world, and they were made to enter the hellfire immediately after their death. They did not find any helpers to save them from drowning or the hellfire.

<p>مِّمَّا خَطِيئَاتِهِمْ أُغْرِ‌قُوا فَأُدْخِلُوا نَارً‌ا فَلَمْ يَجِدُوا لَهُم مِّن دُونِ اللَّـهِ أَنصَارً‌ا (Because of their sins they were drowned, and then admitted into the Fire. So they found no helpers for them besides Allah…1:25). The 'sins' referred to here are unpardonable sins of 'kufr and shirk'. They were drowned in water and emerged in fire, an opposing punishment which is not impossible for Divine power. Obviously, the ‘Fire’ mentioned in the verse does not refer to the fire of Hell, but refers to the fire in the realm of ‘Barzakh’ (the existence between the worldly life and the life of the Hereafter). The Qur'an speaks of the fire in the realm of 'Barzakh'. It is evident that Sayyidna Nuh's (علیہ السلام) people will be punished in Hell-Fire in the Hereafter after resurrection and accounting for their deeds.</p><p>Qur’ an Confirms Punishment in the Grave</p><p>The verse under comment confirms that people will be punished in the realm of Barzakh, usually referring to the period of stay in the grave. This further proves that, since the evil-doers will be punished in the grave, the righteous believers will also be rewarded and blessed with favours. Authentic and successively transmitted ahadith report about the reward and punishment in the grave so abundantly and clearly that its reality cannot be denied or rejected. Therefore, there is a total agreement of the Ummah on this issue; and belief in it is the symbol of Ahl-us-Sunnah wal-Jami'ah.</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah Nuh</p><p>Ends here</p>

مِّمَّا خَطِيئَاتِهِمْ أُغْرِ‌قُوا فَأُدْخِلُوا نَارً‌ا فَلَمْ يَجِدُوا لَهُم مِّن دُونِ اللَّـهِ أَنصَارً‌ا (Because of their sins they were drowned, and then admitted into the Fire. So they found no helpers for them besides Allah…1:25). The 'sins' referred to here are unpardonable sins of 'kufr and shirk'. They were drowned in water and emerged in fire, an opposing punishment which is not impossible for Divine power. Obviously, the ‘Fire’ mentioned in the verse does not refer to the fire of Hell, but refers to the fire in the realm of ‘Barzakh’ (the existence between the worldly life and the life of the Hereafter). The Qur'an speaks of the fire in the realm of 'Barzakh'. It is evident that Sayyidna Nuh's (علیہ السلام) people will be punished in Hell-Fire in the Hereafter after resurrection and accounting for their deeds.Qur’ an Confirms Punishment in the GraveThe verse under comment confirms that people will be punished in the realm of Barzakh, usually referring to the period of stay in the grave. This further proves that, since the evil-doers will be punished in the grave, the righteous believers will also be rewarded and blessed with favours. Authentic and successively transmitted ahadith report about the reward and punishment in the grave so abundantly and clearly that its reality cannot be denied or rejected. Therefore, there is a total agreement of the Ummah on this issue; and belief in it is the symbol of Ahl-us-Sunnah wal-Jami'ah.Al-hamdulillahThe Commentary onSurah NuhEnds here

<div class="text_uthmani arabic">مِّمَّا خَطِيئَـتِهِمْ</div><p>(Because of their sins) It also has been recited as; (خَطَايَاهُمْ) (their errors.)</p><div class="text_uthmani arabic">أُغْرِقُواْ</div><p>(they were drowned,) meaning, for their numerous sins, rebellion, persistence in disbelief and opposition to their Messengers.</p><div class="text_uthmani arabic">أُغْرِقُواْ فَأُدْخِلُواْ نَاراً</div><p>(they were drowned, then were made to enter the Fire.) meaning, they will be carried from the flood of the seas to the heat of the Fire.</p><div class="text_uthmani arabic">فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً</div><p>(And they found none to help them instead of Allah.) meaning, they will have no helper, assistant, or savior who can rescue them from the punishment of Allah. This is similar to Allah's statement,</p><div class="text_uthmani arabic">لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ</div><p>(This day there is no savior from the decree of Allah except him on whom He has mercy.) (11:43)</p><div class="text_uthmani arabic">وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً </div><p>(And Nuh said: "My Lord! Leave not one of the disbelievers on the earth Dayyar!") meaning, do not leave a single one of them on the face of the earth, not even a lone individual. This is a method of speaking that gives emphasis to the negation. Ad-Dahhak said, "Dayyar means one." As-Suddi said, "Dayyar is the one who stays in the home." So Allah answered his supplication and He destroyed all of those on the face of the earth who were disbelievers. He (Allah) even destroyed Nuh's (biological) son from his own loins, who separated himself from his father (Nuh). He (Nuh's son) said,</p><div class="text_uthmani arabic">سَآوِى إِلَى جَبَلٍ يَعْصِمُنِى مِنَ الْمَآءِ قَالَ لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ</div><p>(I will betake myself to some mountain, it will save me from the water. Nuh said: "This day there is no savior from the decree of Allah except him on whom He has mercy." And waves came in between them, so he (the son) was among the drowned.) (11:43) Allah saved the people of the ship who believed with Nuh, and they were those whom Allah commanded Nuh to carry with him. Allah said,</p><div class="text_uthmani arabic">إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ</div><p>(If You leave them, they will mislead Your servants,) meaning, `if You leave a single one of them they will lead your servants astray.' This refers to those whom He will create after them.</p><div class="text_uthmani arabic">وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً</div><p>(and they will beget none but wicked disbelievers.) meaning, wicked in their deeds and disbelieving in their hearts. He (Nuh) said this due to what he knew about them since he remained among them for nine hundred and fifty years. Then he said,</p><div class="text_uthmani arabic">رَّبِّ اغْفِرْ لِى وَلِوَلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِناً</div><p>(My Lord! Forgive me, and my parents, and him who enters my home as a believer,) Ad-Dahhak said, "This means, my Masjid." However, there is no harm in understanding the Ayah according to its apparent meaning, which would be that he (Nuh) supplicated for every person who entered his house who was a believer. Then he said,</p><div class="text_uthmani arabic">وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ</div><p>(and all the believing men and women.) He supplicated for all of the believing men and women, and that includes those of them who were living and those of them who were dead. For this reason, it is recommended to supplicate like this, in following the example of Nuh, and that which has been reported in the narrations and well-known, legislated supplications. Then, he said,</p><div class="text_uthmani arabic">وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ تَبَاراً</div><p>(And to the wrongdoers, grant You no increase but destruction!) As-Suddi said, "But destruction." Mujahid said, "But loss." This means in both this life and in the Hereafter.This is the end of the Tafsir of Surat Nuh. And all praise and thanks are due to Allah.</p>

مِّمَّا خَطِيئَـتِهِمْ(Because of their sins) It also has been recited as; (خَطَايَاهُمْ) (their errors.)أُغْرِقُواْ(they were drowned,) meaning, for their numerous sins, rebellion, persistence in disbelief and opposition to their Messengers.أُغْرِقُواْ فَأُدْخِلُواْ نَاراً(they were drowned, then were made to enter the Fire.) meaning, they will be carried from the flood of the seas to the heat of the Fire.فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً(And they found none to help them instead of Allah.) meaning, they will have no helper, assistant, or savior who can rescue them from the punishment of Allah. This is similar to Allah's statement,لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ(This day there is no savior from the decree of Allah except him on whom He has mercy.) (11:43)وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً (And Nuh said: "My Lord! Leave not one of the disbelievers on the earth Dayyar!") meaning, do not leave a single one of them on the face of the earth, not even a lone individual. This is a method of speaking that gives emphasis to the negation. Ad-Dahhak said, "Dayyar means one." As-Suddi said, "Dayyar is the one who stays in the home." So Allah answered his supplication and He destroyed all of those on the face of the earth who were disbelievers. He (Allah) even destroyed Nuh's (biological) son from his own loins, who separated himself from his father (Nuh). He (Nuh's son) said,سَآوِى إِلَى جَبَلٍ يَعْصِمُنِى مِنَ الْمَآءِ قَالَ لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ(I will betake myself to some mountain, it will save me from the water. Nuh said: "This day there is no savior from the decree of Allah except him on whom He has mercy." And waves came in between them, so he (the son) was among the drowned.) (11:43) Allah saved the people of the ship who believed with Nuh, and they were those whom Allah commanded Nuh to carry with him. Allah said,إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ(If You leave them, they will mislead Your servants,) meaning, `if You leave a single one of them they will lead your servants astray.' This refers to those whom He will create after them.وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً(and they will beget none but wicked disbelievers.) meaning, wicked in their deeds and disbelieving in their hearts. He (Nuh) said this due to what he knew about them since he remained among them for nine hundred and fifty years. Then he said,رَّبِّ اغْفِرْ لِى وَلِوَلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِناً(My Lord! Forgive me, and my parents, and him who enters my home as a believer,) Ad-Dahhak said, "This means, my Masjid." However, there is no harm in understanding the Ayah according to its apparent meaning, which would be that he (Nuh) supplicated for every person who entered his house who was a believer. Then he said,وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ(and all the believing men and women.) He supplicated for all of the believing men and women, and that includes those of them who were living and those of them who were dead. For this reason, it is recommended to supplicate like this, in following the example of Nuh, and that which has been reported in the narrations and well-known, legislated supplications. Then, he said,وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ تَبَاراً(And to the wrongdoers, grant You no increase but destruction!) As-Suddi said, "But destruction." Mujahid said, "But loss." This means in both this life and in the Hereafter.This is the end of the Tafsir of Surat Nuh. And all praise and thanks are due to Allah.

Noah said: "O Lord, do not leave a single habitation of unbelievers on the earth.

And prayed Nooh, “O my Lord! Do not leave any of the disbelievers dwelling in the land.”

And Noah said, 'My Lord, leave not upon the earth of the unbelievers even one.

And Noah prayed: "O my Sustainer! Leave not on earth any of those who deny the truth:

And Nuh said: my Lord! leave not upon the earth of the infidels one inhabitant.

And Nuh (Noah) said: "My Lord! Leave not one of the disbelievers on the earth!

Noah said, “My Lord, do not leave of the unbelievers a single dweller on earth.

Noah said: “My Lord, do not leave out of these unbelievers even a single dweller on earth,

And Nuh said: "My Lord! Leave not one of the disbelievers on the earth Dayyar!"

And Noah said: My Lord! Leave not one of the disbelievers in the land.

And Noah said, ‘My Lord! ‘Do not leave on the earth any inhabitant from among the faithless.

And Noah (supplicated) saying: 'My Lord, do not leave a single unbeliever upon the earth.

And Noah said, "My Lord, do not leave upon the earth from among the disbelievers an inhabitant.

Noah said, "Lord, do not leave a single disbeliever on earth;

And Nuh said: My Lord! leave not upon the land any dweller from among the unbelievers:

Waq<u>a</u>la noo<u>h</u>un rabbi l<u>a</u> ta<u>th</u>ar AAal<u>a</u> alar<u>d</u>i mina alk<u>a</u>fireena dayy<u>a</u>r<u>a</u><b>n</b>

Noah prayed, "O my Lord! Do not leave on earth a single one of those who deny the truth --

And Noah, said: "O my Lord! Leave not of the Unbelievers, a single one on earth!

71

وَقَالَ نُوحٌ رَّبِّ لَا تَذَرْ عَلَى ٱلْأَرْضِ مِنَ ٱلْكَٰفِرِينَ دَيَّارًا

And when Allah informed him that no one will ever bring faith from his people, except those had already brought faith, Noah said, “O my Lord! Do not leave any disbeliever walking or moving on earth.”

And when Allah informed him that no one will ever bring faith from his people, except those had already brought faith, Noah said, “O my Lord! Do not leave any disbeliever walking or moving on earth.”

If you leave them, they will lead Your creatures astray, and beget but iniquitous and ungrateful offspring.

“Indeed, if You spare them, they will mislead your bondmen – and their descendants, if any, will be none except the wicked, very ungrateful.”

Surely, if Thou leavest them, they will lead Thy servants astray, and will beget none but unbelieving libertines.

for, behold, If Thou dost leave them, they will [always try to] lead astray those who worship Thee, and will give birth to nothing but wickedness and stubborn ingratitude.

Verily if Thou shouldst leave them, they Will mislead Thine bondmen and will beget not save sinning infidels,

"If You leave them, they will mislead Your slaves, and they will beget none but wicked disbelievers."

If You leave them, they will mislead your servants, and will breed only wicked unbelievers.

for certainly if You should leave them (alive), they will mislead Your servants, and will beget none but sinners and utter unbelievers.

"If You leave them, they will mislead Your servants, and they will beget none but wicked disbelievers."

If Thou shouldst leave them, they will mislead Thy slaves and will beget none save lewd ingrates.

If You leave them, they will lead astray Your servants, and will beget none except vicious ingrates.

Surely, if You leave them they will mislead Your worshipers and father none but the immoral, and unbelievers.

Indeed, if You leave them, they will mislead Your servants and not beget except [every] wicked one and [confirmed] disbeliever.

if You do, they will mislead Your servants and will only give birth to ungrateful sinners.

For surely if Thou leave them they will lead astray Thy servants, and will not beget any but immoral, ungrateful (children)

Innaka in ta<u>th</u>arhum yu<u>d</u>illoo AAib<u>a</u>daka wal<u>a</u> yalidoo ill<u>a</u> f<u>a</u>jiran kaff<u>a</u>r<u>a</u><b>n</b>

if You leave any, they will misguide Your servants, and they will beget none but sinners and deniers of truth --

"For, if Thou dost leave (any of) them, they will but mislead Thy devotees, and they will breed none but wicked ungrateful ones.

71

إِنَّكَ إِن تَذَرْهُمْ يُضِلُّوا۟ عِبَادَكَ وَلَا يَلِدُوٓا۟ إِلَّا فَاجِرًا كَفَّارًا

“O my Lord! If you leave them and give them respite, they will lead your believing servants astray and will only give birth to more transgressors who will not obey You, or extreme ungrateful ones who will not show gratitude for Your favours.”

“O my Lord! If you leave them and give them respite, they will lead your believing servants astray and will only give birth to more transgressors who will not obey You, or extreme ungrateful ones who will not show gratitude for Your favours.”

O Lord, forgive me, my parents, and any one who enters my house as a believer, and all believing men and women, and do not give the evil-doers increase save in ruin.

“O my Lord! Forgive me, and my parents, and the believers who are in my house, and all other Muslim men and Muslim women; and do not increase anything for the unjust except ruin.”

My Lord, forgive me and my parents and whosoever enters my house as a believer, and the believers, men and women alike; and do Thou not increase the evildoers save in ruin!'

"O my Sustainer! Grant Thy forgiveness unto me and unto my parents, and unto everyone who enters my house as a believer, and unto all believing men and believing women [of later times]; and grant Thou that the doers of evil shall increasingly meet with destruction!"'

My Lord! forgive me and my parents and him who entereth my house as a believer, and believing men and believing women, and increase not the wrong-doers in aught save ruin!

"My Lord! Forgive me, and my parents, and him who enters my home as a believer, and all the believing men and women. And to the Zalimun (polytheists, wrong-doers, and disbelievers, etc.) grant You no increase but destruction!"

My Lord! Forgive me and my parents, and anyone who enters my home in faith, and all the believing men and believing women; and do not increase the wrongdoers except in perdition.”

My Lord, forgive me and my parents, and whoever enters my house as a believer, and forgive all believers, both men and women, and do not increase the wrong-doers in anything except perdition.”

"My Lord! Forgive me, and my parents, and him who enters my home as a believer, and all the believing men and women. And to the wrongdoers grant You no increase but destruction!") Allah says,

My Lord! Forgive me and my parents and him who entereth my house believing, and believing men and believing women, and increase not the wrong-doers in aught save ruin.

My Lord! Forgive me and my parents, and whoever enters my house in faith, and the faithful men and women, and do not increase the wrongdoers in anything but ruin.’

Forgive me, My Lord, and my parents, and whosoever seeks refuge in my house as a believer, and the believers men and women alike, and do not increase the harmdoers except in ruin'

My Lord, forgive me and my parents and whoever enters my house a believer and the believing men and believing women. And do not increase the wrongdoers except in destruction."

Lord, forgive me, my parents, the believers who have entered my home and all believing men and women. Give nothing to the unjust but destruction.

My Lord! forgive me and my parents and him who enters my house believing, and the believing men and the believing women; and do not increase the unjust in aught but destruction!

Rabbi ighfir lee waliw<u>a</u>lidayya waliman dakhala baytiya muminan walilmumineena wa<b>a</b>lmumin<u>a</u>ti wal<u>a</u> tazidi a<b>l</b><i><u>thth</u></i><u>a</u>limeena ill<u>a</u> tab<u>a</u>ran

Lord! Forgive me and my parents and every true believer who enters my house, forgive all the believing men and believing women; and bestow no increase upon the wrongdoers except in ruin?

"O my Lord! Forgive me, my parents, all who enter my house in Faith, and (all) believing men and believing women: and to the wrong-doers grant Thou no increase but in perdition!"

71

رَّبِّ ٱغْفِرْ لِى وَلِوَٰلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ وَلَا تَزِدِ ٱلظَّٰلِمِينَ إِلَّا تَبَارًۢا

“O my Lord! Forgive my sins, forgive my parents, and forgive the one who enters my house as a believer. Also forgive the believing men and women, and do not increase those who wrong themselves by disbelief and sins except in destruction and loss.”

“O my Lord! Forgive my sins, forgive my parents, and forgive the one who enters my house as a believer. Also forgive the believing men and women, and do not increase those who wrong themselves by disbelief and sins except in destruction and loss.”

SAY: "I HAVE been informed that a number of jinns had listened; then said: 'We have heard the wondrous Qur'an,

Proclaim (O dear Prophet Mohammed – peace and blessings be upon him), “I have received the divine revelation that some jinns attentively listened to my recitation, so they said, ‘We have heard a unique Qur’an.’

Say: 'It has been revealed to me that a company of the jinn gave ear, then they said, "We have indeed heard a Koran wonderful,

SAY: "It has been revealed to me that some of the unseen beings gave ear [to this divine writ], and thereupon said [unto their fellow-beings]: "'Verily, we have heard a wondrous discourse,

Say thou: it hath been revealed Unto me that a company of the Jinn listened, and said, verily we have listened to a Recitation wondrous.

Say (O Muhammad SAW): "It has been revealed to me that a group (from three to ten in number) of jinns listened (to this Quran). They said: 'Verily! We have heard a wonderful Recital (this Quran)!

Say, “It was revealed to me that a band of jinn listened in, and said, ‘We have heard a wondrous Quran.

Say, (O Prophet), it was revealed to me that a band of jinn attentively listened to (the recitation of the Qur'an) and then (went back to their people) and said:

Say: "It has been revealed to me that a group of Jinn listened. They said: `Verily, we have heard a wonderful Recitation!'

Say (O Muhammad): It is revealed unto me that a company of the Jinn gave ear, and they said: Lo! we have heard a marvellous Qur'an,

Say, ‘It has been revealed to me that a team of the jinn listened [to the Quran] and they said, “Indeed we heard a wonderful Quran,

Say: 'It is revealed to me that a party of jinn listened then said: "We have indeed heard a wonderful Koran,

Say, [O Muhammad], "It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur'an.

(Muhammad), say, "It has been revealed to me that a party of jinn has listened (to the recitation) of the Quran and has told (their people), "We heard an amazing reading

Say: It has been revealed to me that a party of the jinn listened, and they said: Surely we have heard a wonderful Quran,

Qul oo<u>h</u>iya ilayya annahu istamaAAa nafarun mina aljinni faq<u>a</u>loo inn<u>a</u> samiAAn<u>a</u> qur<u>a</u>nan AAajab<u>a</u><b>n</b>

Say, "It has been revealed to me that a band of the jinn listened [to the Quran] and they said, "We have heard a really wonderful recital,

Say: It has been revealed to me that a company of Jinns listened (to the Qur'an). They said, 'We have really heard a wonderful Recital!

72

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ قُلْ أُوحِىَ إِلَىَّ أَنَّهُ ٱسْتَمَعَ نَفَرٌ مِّنَ ٱلْجِنِّ فَقَالُوٓا۟ إِنَّا سَمِعْنَا قُرْءَانًا عَجَبًا

Say, O Messenger, to your nation: Allah revealed to me that a group of Jinn listened to my recitation of the Qur’ān in Batn Nakhla. When they went back to their people they said to them: We have heard a recited speech that is impressive in its clarity and eloquence.

Say, O Messenger, to your nation: Allah revealed to me that a group of Jinn listened to my recitation of the Qur’ān in Batn Nakhla. When they went back to their people they said to them: We have heard a recited speech that is impressive in its clarity and eloquence.

<p>Commentary</p><p>Preliminary Remarks</p><p>It seems necessary to know a few facts before the start of the study of the Surah, which are as follows:</p><p>Fact [ 1]</p><p>Before the advent of the Holy Prophet ﷺ the devils used to go up to the heavens and eavesdrop on the conversations of the angels. After his advent, they were pelted with a piercing flame if they attempted to go up and eavesdrop. It is mentioned in Surah Al-Ahqaf that a group of jinn went up to the Holy Prophet to investigate the reason for this new phenomenon.</p><p>Fact [ 2]</p><p>It was customary in the Days of Ignorance that when people halted in a jungle or valley in the course of a journey, they uttered the following words:</p><p>اعوذ بعزیز ھذا الودی من شر سفھاء قومہ</p><p>"I seek refuge in the leader of this valley from the foolish mischief-makers of his nation" - believing that the leader of the valley (a Jinn) would protect them.</p><p>Fact [ 3]</p><p>A terrible famine held Makkah in its grip for several years as a result of the Holy Prophet's ﷺ prayer.</p><p>Fact [ 4]</p><p>When the Holy Prophet ﷺ called the pagans towards Islam, they opposed him tooth and nail. The first two incidents are taken from Tafsir Durr Manthur and the last two incidents are taken from Tafsir Ibn Kathir.</p><p>نَفَرٌ‌ مِّنَ الْجِنِّ (...a group from Jinn....72:1). The word nafar is used for a group consisting of three to ten people. The Jinn referred to here are said to be a group of nine Jinns from a place called Nasibin.</p><p>Reality of Jinn</p><p>Jinn is one of the Divine creatures. They have body and soul. They, like human beings, have intellect and senses, but they are hidden from human eyes. This species of creation is called 'Jinn' because it literally means 'hidden' or 'invisible'. They, like human beings, are created from the four primal elements: dust, water, air and fire, but the element of fire predominates in them, whereas in man the element of dust predominates. They, like human beings, are males and females; and they, like human beings, marry and procreate. Apparently, the word shaitan [ pl. shayatin ] 'Shaitan' refers to the 'arrogant mischief-making Jinn'. The existence of Jinn and angels is established by conclusive and incontestable evidence in the Qur'an and Sunnah, the denial or rejection of which amounts to disbelieving the Qur'an. [ Tafsir Mazhari ].</p><p>قُلْ أُوحِيَ إِلَيَّ Say, (It has been revealed to me 72:1). This shows that the Holy Prophet ﷺ did not see the group of Jinn who heard him recite the Qur'an. Allah informed him by the revelation of Surah Al-Jinn.</p><p>Circumstances of Revelation</p><p>Sayyidna Ibn ` Abbas ؓ narrates, as recorded in Sahih of Bukhari, of Muslim, and in Tirmidhi and other collections, that Allah's Messenger ﷺ did not by deliberate design make the Jinn listen to the Qur'an, nor did he see them. The true story is that the Holy Prophet ﷺ ، with his Companions, was going to the marketplace of ` Ukaz. This incident took place at a time when the devils were barred from going to the skies and eavesdropping on the conversations of the angels by being pelted with piercing flames. When the Jinn realised that they were no longer free to eavesdrop, they discussed among themselves that the incident could not be coincidental. There must be a genuine reason for that. So they divided themselves into groups and each group went in different direction to investigate the cause of the new phenomenon. One of the groups arrived at a place called Nakhlah in Tihamah where Hijaz is situated. At that juncture, the Holy Prophet ﷺ was leading the Sahabah in Fajr salah and the Jinn had the opportunity to hear the Qur'an. When this group of Jinn heard the Qur'an, they listened to it very attentively and concluded on oath that it was the Qur'an that prevented them from eavesdropping in the heavens. Then they returned to their fellow Jinns and recounted to them the entire episode, which is mentioned in the following verse:</p><p>فَقَالُوا إِنَّا سَمِعْنَا قُرْ‌آنًا عَجَبًا (...and said [ to their people ], Indeed we have heard an amazing Recital [ Qur'an ]....72:1). Allah informed His Messenger about the entire incident of the Jinn in the verses under discussion.</p><p>Abu Talib's Death and the Holy Prophet's ﷺ Journey to Ta'if</p><p>Most commentators say that after the death of Abu Talib the Holy Prophet ﷺ felt lonely, having no friend or supporter in Makkah. So, he undertook a journey to Ta'if where he approached Banu Thaqif for assistance against the hostility and persecution of his people. According to Muhammad Ibn Ishaq's narration, when the Holy Prophet ﷺ arrived in Ta'if, he approached the three brothers of Banu Thaqif. They were recognized as the leaders and honorable members of the tribe. The three brothers were ` Umair's sons, their names being ` Abd Yalil, Sa’ ud and Habib. They had a Quraishite lady in their house. Allah's Messenger ﷺ invited them to the call of Islam and mentioned about his people's hostility and persecution and asked for help. But they responded very harshly and did not speak to him about anything.</p><p>Allah's Messenger ﷺ saw that these three people were the most respected leaders of Banu Thaqif, from whom he expected a favourable response, but he was disappointed. He said to them that if they did not wish to help him, they should at least keep his arrival and request for help confidential and not tell his people; because if they came to know about it, they would persecute him even more harshly. But the oppressors did not concede to this either. On the contrary, they let loose on him foolish hooligans, slaves and hoodlums, so that they may revile him and make violent noises in public places against him. When they made violent noises, more hoodlums and young violent criminal elements joined in. In order to save himself from the mischief of the hooligans and hoodlums, the Holy Prophet ﷺ took refuge in a vineyard which belonged to two brothers, namely ` Utbah and Shaibah. The brothers themselves were in the vineyard at the time. The hooligans and hoodlums left him and went back. The two brothers were watching him, and they also watched how violently the foolish people behaved towards him. Just then the Quraishite lady, who was in the house of the oppressors, came to the Holy Prophet ﷺ . He complained to her how her in-laws persecuted him.</p><p>When the Holy Prophet ﷺ felt a bit settled in the vineyard, he prayed to Allah. The wordings of the supplication are unusual and on no other occasion such wordings are recorded:</p><p>اللَّھُمَّ اِنِّی اَشکُوا الَیکَ ضُعفَ قُوَّتِی وَ قِلَّۃَ حِیلَتِی وَ ھَوَانِی عَلَی النَّاسِ وَ اَنتَ اَرحَمُ الرَّاحِمِینَ وَ اَنتَ رَبُّ المُستضعفِینَ فَاَنتَ رَبِّی اَلیٰ مَن تَکِلنِی اِلیٰ بَعِیدِ یَتَھَجَّمُنِی اَو اِلیٰ عَدُوِّ مَّلَّکتَہ اَمرِی اِن لَّم تَکُن سَاخِطاً عَلَیَّ فَلَآ اُبالِی وَ لٰکِنَّ عَافِیَتَکَ ھِیَ اَوسعُ لِی۔ اَعُوذُ بِنُورِ وَجھِکَ الَّذِیُ اَشرَقَت لَہُ الظُّلُمَاتُ وَ صَلُحَ عَلَیہِ اَمرُ الدُّنیَا وَ الاٰخِرَۃِ مِن ۔ (مظھری باختصار)</p><p>"0 Allah, I complain to you the weakness of my strength and the shortage of my options, and lack of respect for me in the sight of people. You are the Most Merciful of all, and You are the Cherisher and Sustainer of the weaklings. You are my Cherisher. To whom are You handing me over? - to a stranger who would attack me? Or to an enemy whom You have given control over me (so that he may do as he wishes)? If You are not angry with me, I do not care. Your caring about me is better (which I pray for). I seek refuge in the light of Your blessed Being which dispels all darkness and on the foundation of which all matters related to this world and the next world are set a right. If You send down Your wrath on us, our task is to exert ourselves until we gain Your good pleasure. And there is neither strength nor power except through You." [ condensed from Mazhari ].</p><p>When Rabi` ah's sons ` Utbah and Shaibah saw this, they felt compassion for him in their heart. They called one of their Christian slaves, ` Addas by name, and asked him to break a bunch of grapes, place it in a plate and give it to that person and ask him to eat. Complying with the instructions, ` Addas kept the plate of grapes in front of the Holy Prophet ﷺ . He recited bismil-lah 'In the name of Allah' and stretched his hand towards it. ` Addas was watching all this and said: By Allah! this speech [ referring to the formula of basmalah ] is not used by the inhabitants of this city. The Holy Prophet ﷺ asked him as to where he was from and what his religion was. He replied that he was a Christian and hailed from Nineveh. Then the Holy Prophet ﷺ said to him that this means 'you are from the village of Yunus Ibn Matta علیہ السلام . He asked: "What do you know about Yunus Ibn Matta." The Holy Prophet ﷺ replied: "He was my brother. He was Allah's Prophet. I too am Allah's Prophet." At this, ` Addas fell to the Holy Prophet's ﷺ feet. He kissed the blessed head of the Holy Prophet ﷺ and his hands and legs. ` Utbah and Shaibah watched the whole incident. One of them said to the other: "I hope he has not set our slave awry." When 'Addas returned to them, they asked him: "What has happened? You were kissing his hands and feet?" He replied: "My masters, at this time there is no person better than he on the face of the earth. He has taught me something which none other than a Prophet can teach." They said: "You miserable wretch, may it not happen that this man turns you away from your religion, because your religion in any case is better than his." When the Holy Prophet ﷺ was completely despaired of Thaqif’ s assistance, he returned from Ta'if to Makkah. On his way back, he halted at Nakhlah and towards the latter part of the night he performed salat-ut-tahajjud. The delegation of Jinns of Nasibin of Yemen had also gone there. They heard the Qur'an and embraced the faith. They went back to their people and recounted to them the whole incident which Allah has mentioned in the verses under comment. [ Mazhari ]</p><p>A Jinn Companion of the Holy Prophet</p><p>Ibn Jauzi, in his book Sifat-us-Safwah, through his own chain of authorities, reports from Sahl Ibn ` Abdullah ؓ that he saw an old Jinn, in a place, who was performing salah in the direction of Ka'bah. He was wearing a woolen cloak that looked beautiful on him and in which he looked graceful. After he completed his prayer, Sayyidna Sahl ؓ greeted him. Replying to his greeting, he said: 'You seem to be admiring the beauty of this cloak. This cloak is on my body for seven hundred years. I have met Holy Prophet ` Isa (علیہ السلام) in this cloak, and in the same cloak I met Holy Prophet Muhammad ﷺ and I am from among those Jinns about whom Surah Al-Jinn was revealed.' According to the Hadith narratives that recount the incident of the 'Night of Jinn', (i.e. the night in which the Jinns visited the Holy Prophet ﷺ ، Sayyidna ` Abdullah Ibn Masud ؓ was with the Holy Prophet ﷺ ، and the Holy Prophet ﷺ met the Jinns in a valley near Makkah for the specific purpose of inviting them to the call of Islam and making them hear the Qur'an by deliberate design. Apparently, this incident occurred after the incident mentioned in Surah AI-Jinn. ` Allamah Khafaji has said that reliable Ahadith confirm that the Jinn delegations met the Holy Prophet ﷺ six times. Thus there is no contradiction between the two versions of the incident, because they are two separate incidents. The Holy Prophet ﷺ was not even aware of the incident of the Jinn's coming to him and listening to the Qur'an that is mentioned in Surah Jinn. He only learnt about it later through revelation. This incident happened at Nakhlah on his way back from Taif. The other narratives from which we gather that the Holy Prophet ﷺ met the Jinn by deliberate design in a valley near the city of Makkah to preach to them and make them hear the Qur'an - is a separate incident which took place after that.</p>

CommentaryPreliminary RemarksIt seems necessary to know a few facts before the start of the study of the Surah, which are as follows:Fact [ 1]Before the advent of the Holy Prophet ﷺ the devils used to go up to the heavens and eavesdrop on the conversations of the angels. After his advent, they were pelted with a piercing flame if they attempted to go up and eavesdrop. It is mentioned in Surah Al-Ahqaf that a group of jinn went up to the Holy Prophet to investigate the reason for this new phenomenon.Fact [ 2]It was customary in the Days of Ignorance that when people halted in a jungle or valley in the course of a journey, they uttered the following words:اعوذ بعزیز ھذا الودی من شر سفھاء قومہ"I seek refuge in the leader of this valley from the foolish mischief-makers of his nation" - believing that the leader of the valley (a Jinn) would protect them.Fact [ 3]A terrible famine held Makkah in its grip for several years as a result of the Holy Prophet's ﷺ prayer.Fact [ 4]When the Holy Prophet ﷺ called the pagans towards Islam, they opposed him tooth and nail. The first two incidents are taken from Tafsir Durr Manthur and the last two incidents are taken from Tafsir Ibn Kathir.نَفَرٌ‌ مِّنَ الْجِنِّ (...a group from Jinn....72:1). The word nafar is used for a group consisting of three to ten people. The Jinn referred to here are said to be a group of nine Jinns from a place called Nasibin.Reality of JinnJinn is one of the Divine creatures. They have body and soul. They, like human beings, have intellect and senses, but they are hidden from human eyes. This species of creation is called 'Jinn' because it literally means 'hidden' or 'invisible'. They, like human beings, are created from the four primal elements: dust, water, air and fire, but the element of fire predominates in them, whereas in man the element of dust predominates. They, like human beings, are males and females; and they, like human beings, marry and procreate. Apparently, the word shaitan [ pl. shayatin ] 'Shaitan' refers to the 'arrogant mischief-making Jinn'. The existence of Jinn and angels is established by conclusive and incontestable evidence in the Qur'an and Sunnah, the denial or rejection of which amounts to disbelieving the Qur'an. [ Tafsir Mazhari ].قُلْ أُوحِيَ إِلَيَّ Say, (It has been revealed to me 72:1). This shows that the Holy Prophet ﷺ did not see the group of Jinn who heard him recite the Qur'an. Allah informed him by the revelation of Surah Al-Jinn.Circumstances of RevelationSayyidna Ibn ` Abbas ؓ narrates, as recorded in Sahih of Bukhari, of Muslim, and in Tirmidhi and other collections, that Allah's Messenger ﷺ did not by deliberate design make the Jinn listen to the Qur'an, nor did he see them. The true story is that the Holy Prophet ﷺ ، with his Companions, was going to the marketplace of ` Ukaz. This incident took place at a time when the devils were barred from going to the skies and eavesdropping on the conversations of the angels by being pelted with piercing flames. When the Jinn realised that they were no longer free to eavesdrop, they discussed among themselves that the incident could not be coincidental. There must be a genuine reason for that. So they divided themselves into groups and each group went in different direction to investigate the cause of the new phenomenon. One of the groups arrived at a place called Nakhlah in Tihamah where Hijaz is situated. At that juncture, the Holy Prophet ﷺ was leading the Sahabah in Fajr salah and the Jinn had the opportunity to hear the Qur'an. When this group of Jinn heard the Qur'an, they listened to it very attentively and concluded on oath that it was the Qur'an that prevented them from eavesdropping in the heavens. Then they returned to their fellow Jinns and recounted to them the entire episode, which is mentioned in the following verse:فَقَالُوا إِنَّا سَمِعْنَا قُرْ‌آنًا عَجَبًا (...and said [ to their people ], Indeed we have heard an amazing Recital [ Qur'an ]....72:1). Allah informed His Messenger about the entire incident of the Jinn in the verses under discussion.Abu Talib's Death and the Holy Prophet's ﷺ Journey to Ta'ifMost commentators say that after the death of Abu Talib the Holy Prophet ﷺ felt lonely, having no friend or supporter in Makkah. So, he undertook a journey to Ta'if where he approached Banu Thaqif for assistance against the hostility and persecution of his people. According to Muhammad Ibn Ishaq's narration, when the Holy Prophet ﷺ arrived in Ta'if, he approached the three brothers of Banu Thaqif. They were recognized as the leaders and honorable members of the tribe. The three brothers were ` Umair's sons, their names being ` Abd Yalil, Sa’ ud and Habib. They had a Quraishite lady in their house. Allah's Messenger ﷺ invited them to the call of Islam and mentioned about his people's hostility and persecution and asked for help. But they responded very harshly and did not speak to him about anything.Allah's Messenger ﷺ saw that these three people were the most respected leaders of Banu Thaqif, from whom he expected a favourable response, but he was disappointed. He said to them that if they did not wish to help him, they should at least keep his arrival and request for help confidential and not tell his people; because if they came to know about it, they would persecute him even more harshly. But the oppressors did not concede to this either. On the contrary, they let loose on him foolish hooligans, slaves and hoodlums, so that they may revile him and make violent noises in public places against him. When they made violent noises, more hoodlums and young violent criminal elements joined in. In order to save himself from the mischief of the hooligans and hoodlums, the Holy Prophet ﷺ took refuge in a vineyard which belonged to two brothers, namely ` Utbah and Shaibah. The brothers themselves were in the vineyard at the time. The hooligans and hoodlums left him and went back. The two brothers were watching him, and they also watched how violently the foolish people behaved towards him. Just then the Quraishite lady, who was in the house of the oppressors, came to the Holy Prophet ﷺ . He complained to her how her in-laws persecuted him.When the Holy Prophet ﷺ felt a bit settled in the vineyard, he prayed to Allah. The wordings of the supplication are unusual and on no other occasion such wordings are recorded:اللَّھُمَّ اِنِّی اَشکُوا الَیکَ ضُعفَ قُوَّتِی وَ قِلَّۃَ حِیلَتِی وَ ھَوَانِی عَلَی النَّاسِ وَ اَنتَ اَرحَمُ الرَّاحِمِینَ وَ اَنتَ رَبُّ المُستضعفِینَ فَاَنتَ رَبِّی اَلیٰ مَن تَکِلنِی اِلیٰ بَعِیدِ یَتَھَجَّمُنِی اَو اِلیٰ عَدُوِّ مَّلَّکتَہ اَمرِی اِن لَّم تَکُن سَاخِطاً عَلَیَّ فَلَآ اُبالِی وَ لٰکِنَّ عَافِیَتَکَ ھِیَ اَوسعُ لِی۔ اَعُوذُ بِنُورِ وَجھِکَ الَّذِیُ اَشرَقَت لَہُ الظُّلُمَاتُ وَ صَلُحَ عَلَیہِ اَمرُ الدُّنیَا وَ الاٰخِرَۃِ مِن ۔ (مظھری باختصار)"0 Allah, I complain to you the weakness of my strength and the shortage of my options, and lack of respect for me in the sight of people. You are the Most Merciful of all, and You are the Cherisher and Sustainer of the weaklings. You are my Cherisher. To whom are You handing me over? - to a stranger who would attack me? Or to an enemy whom You have given control over me (so that he may do as he wishes)? If You are not angry with me, I do not care. Your caring about me is better (which I pray for). I seek refuge in the light of Your blessed Being which dispels all darkness and on the foundation of which all matters related to this world and the next world are set a right. If You send down Your wrath on us, our task is to exert ourselves until we gain Your good pleasure. And there is neither strength nor power except through You." [ condensed from Mazhari ].When Rabi` ah's sons ` Utbah and Shaibah saw this, they felt compassion for him in their heart. They called one of their Christian slaves, ` Addas by name, and asked him to break a bunch of grapes, place it in a plate and give it to that person and ask him to eat. Complying with the instructions, ` Addas kept the plate of grapes in front of the Holy Prophet ﷺ . He recited bismil-lah 'In the name of Allah' and stretched his hand towards it. ` Addas was watching all this and said: By Allah! this speech [ referring to the formula of basmalah ] is not used by the inhabitants of this city. The Holy Prophet ﷺ asked him as to where he was from and what his religion was. He replied that he was a Christian and hailed from Nineveh. Then the Holy Prophet ﷺ said to him that this means 'you are from the village of Yunus Ibn Matta علیہ السلام . He asked: "What do you know about Yunus Ibn Matta." The Holy Prophet ﷺ replied: "He was my brother. He was Allah's Prophet. I too am Allah's Prophet." At this, ` Addas fell to the Holy Prophet's ﷺ feet. He kissed the blessed head of the Holy Prophet ﷺ and his hands and legs. ` Utbah and Shaibah watched the whole incident. One of them said to the other: "I hope he has not set our slave awry." When 'Addas returned to them, they asked him: "What has happened? You were kissing his hands and feet?" He replied: "My masters, at this time there is no person better than he on the face of the earth. He has taught me something which none other than a Prophet can teach." They said: "You miserable wretch, may it not happen that this man turns you away from your religion, because your religion in any case is better than his." When the Holy Prophet ﷺ was completely despaired of Thaqif’ s assistance, he returned from Ta'if to Makkah. On his way back, he halted at Nakhlah and towards the latter part of the night he performed salat-ut-tahajjud. The delegation of Jinns of Nasibin of Yemen had also gone there. They heard the Qur'an and embraced the faith. They went back to their people and recounted to them the whole incident which Allah has mentioned in the verses under comment. [ Mazhari ]A Jinn Companion of the Holy ProphetIbn Jauzi, in his book Sifat-us-Safwah, through his own chain of authorities, reports from Sahl Ibn ` Abdullah ؓ that he saw an old Jinn, in a place, who was performing salah in the direction of Ka'bah. He was wearing a woolen cloak that looked beautiful on him and in which he looked graceful. After he completed his prayer, Sayyidna Sahl ؓ greeted him. Replying to his greeting, he said: 'You seem to be admiring the beauty of this cloak. This cloak is on my body for seven hundred years. I have met Holy Prophet ` Isa (علیہ السلام) in this cloak, and in the same cloak I met Holy Prophet Muhammad ﷺ and I am from among those Jinns about whom Surah Al-Jinn was revealed.' According to the Hadith narratives that recount the incident of the 'Night of Jinn', (i.e. the night in which the Jinns visited the Holy Prophet ﷺ ، Sayyidna ` Abdullah Ibn Masud ؓ was with the Holy Prophet ﷺ ، and the Holy Prophet ﷺ met the Jinns in a valley near Makkah for the specific purpose of inviting them to the call of Islam and making them hear the Qur'an by deliberate design. Apparently, this incident occurred after the incident mentioned in Surah AI-Jinn. ` Allamah Khafaji has said that reliable Ahadith confirm that the Jinn delegations met the Holy Prophet ﷺ six times. Thus there is no contradiction between the two versions of the incident, because they are two separate incidents. The Holy Prophet ﷺ was not even aware of the incident of the Jinn's coming to him and listening to the Qur'an that is mentioned in Surah Jinn. He only learnt about it later through revelation. This incident happened at Nakhlah on his way back from Taif. The other narratives from which we gather that the Holy Prophet ﷺ met the Jinn by deliberate design in a valley near the city of Makkah to preach to them and make them hear the Qur'an - is a separate incident which took place after that.

<h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>(In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">The Jinns listening to the Qur'an and Their Belief in It</h2><p>Allah commands His Messenger to inform his people that the Jinns listened to the Qur'an, believed in it, affirmed its truthfulness and adhered to it. So Allah says,</p><div class="text_uthmani arabic">قُلْ أُوحِىَ إِلَىَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ فَقَالُواْ إِنَّا سَمِعْنَا قُرْءَانَاً عَجَباً يَهْدِى إِلَى الرُّشْدِ</div><p>(Say: "It has been revealed to me that a group of Jinn listened. They said: `Verily, we have heard a wonderful Recitation! It guides to the right path"') meaning, to what is correct and success.</p><div class="text_uthmani arabic">فَـَامَنَّا بِهِ وَلَن نُّشرِكَ بِرَبِّنَآ أَحَداً</div><p>(and we have believed therein, and we shall never join anything with our Lord.) This position (that they took) is similar to what Allah said,</p><div class="text_uthmani arabic">وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَراً مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْءَانَ</div><p>(And when We sent towards you a group of the Jinns listening to the Qur'an.) (46:29) We have already presented the Hadiths that have been narrated concerning this, so there is no need to repeat them here. Concerning Allah's statement,</p><div class="text_uthmani arabic">وَأَنَّهُ تَعَـلَى جَدُّ رَبِّنَا</div><p>(And He, exalted be the Jadd of our Lord,) `Ali bin Abi Talhah reported from Ibn `Abbas that he said concerning Allah's statement,</p><div class="text_uthmani arabic">جَدُّ رَبِّنَا</div><p>(the Jadd of our Lord,) "This means, His actions, His commands and His power." Ad-Dahhak reported from Ibn `Abbas that he said, "Allah's Jadd is His blessings, His power and His favor upon His creation." It has been reported from Mujahid and `Ikrimah that they said, "It (Jadd) is the magnificence of our Lord." Qatadah said, "Exalted is His magnificence, His greatness and His command." As-Suddi said, "Exalted is the command of our Lord." It has been reported from Abu Ad-Darda', Mujahid and Ibn Jurayj that they said, "Exalted is His remembrance (Dhikr)."</p><h2 class="title">The Jinns Affirmation that Allah does not have a Wife and Children</h2><p>Allah says,</p><div class="text_uthmani arabic">مَا اتَّخَذَ صَـحِبَةً وَلاَ وَلَداً</div><p>(He has taken neither a wife nor a son.) meaning, far exalted is He above taking a mate and having children. This means that when the Jinns accepted Islam and believed in the Qur'an they professed Allah's magnificence above having taken a spouse and a child (or a son). Then they said,</p><div class="text_uthmani arabic">وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطاً </div><p>(And that the foolish among us used to utter against Allah that which was an enormity in falsehood.) Mujahid, `Ikrimah, Qatadah and As-Suddi, all said,</p><div class="text_uthmani arabic">سَفِيهُنَا</div><p>(the foolish among us) "They were referring to Iblis."</p><div class="text_uthmani arabic">شَطَطًا</div><p>(that which was an enormity in falsehood.) As-Suddi reported from Abu Malik that he said, "This means a transgression." Ibn Zayd said, "A great injustice." The foolish (Safih) also carries the meaning of everyone in the category who claims that Allah has a spouse or a son. This is why Allah says here,</p><div class="text_uthmani arabic">وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا</div><p>(And that the foolish among us used to utter) meaning, nd He, eeA ? The Jinns Affirmation that Allah does not have a Wife and Children Allah says,</p><div class="text_uthmani arabic">مَا اتَّخَذَ صَـحِبَةً وَلاَ وَلَداً</div><p>(He has taken neither a wife nor a son.) meaning, far exalted is He above taking a mate and having children. This means that when the Jinns accepted Islam and believed in the Qur'an they professed Allah's magnificence above having taken a spouse and a child (or a son). Then they said,</p><div class="text_uthmani arabic">وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطاً </div><p>(And that the foolish among us used to utter against Allah that which was an enormity in falsehood.) Mujahid, `Ikrimah, Qatadah and As-Suddi, all said,</p><div class="text_uthmani arabic">سَفِيهُنَا</div><p>(the foolish among us) "They were referring to Iblis."</p><div class="text_uthmani arabic">شَطَطًا</div><p>(that which was an enormity in falsehood.) As-Suddi reported from Abu Malik that he said, "This means a transgression." Ibn Zayd said, "A great injustice." The foolish (Safih) also carries the meaning of everyone in the category who claims that Allah has a spouse or a son. This is why Allah says here,</p><div class="text_uthmani arabic">وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا</div><p>(And that the foolish among us used to utter) meaning, before his acceptance of Islam.</p><div class="text_uthmani arabic">عَلَى اللَّهِ شَطَطاً</div><p>(against Allah that which was an enormity in falsehood.) meaning, falsehood and a lie. Thus, Allah says,</p><div class="text_uthmani arabic">وَأَنَّا ظَنَنَّآ أَن لَّن تَقُولَ الإِنسُ وَالْجِنُّ عَلَى اللَّهِ كَذِباً </div><p>(And verily, we thought that men and Jinn would not utter a lie against Allah.) meaning, `we did not think that humans and Jinns would join each other in lying about Allah by attributing a spouse and a son to Him. So when we heard this Qur'an we believed in it and we knew that they (Jinns and men) had been lying about Allah in this matter.'</p><h2 class="title">Among the Causes of the Transgression of the Jinns were that Humans sought Refuge with Them</h2><p>Allah says,</p><div class="text_uthmani arabic">وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادوهُمْ رَهَقاً </div><p>(And verily, there were men among mankind who took shelter with the males among the Jinn, but they increased them in Rahaq.) meaning, `we used to think that we had some virtuous status over mankind because they used to seek refuge with us whenever they (men) would settle in a valley or any place in the wilderness, the open country steppes and other places.' This was the custom of the Arabs in the pre-Islamic days of ignorance. They used to seek refuge with the greatest Jinn of a particular place so that no harm or evil would afflict them. Like one would do if he entered into the land of his enemies, in the vicinity of a great and powerful man, he would seek the protection and guardianship of that man. So when the Jinns saw that the humans were seeking refuge with them due to their fear of them, they increased them in Rahaq which means fear, terror and fright. They did this so that the people would be more afraid of them and seek refuge with them even more. As Qatadah said concerning this Ayah,</p><div class="text_uthmani arabic">فَزَادوهُمْ رَهَقاً</div><p>(but they increased them in Rahaq.) means, "the Jinns were courageous and increased in insolence against them." As-Suddi said, "A man used to set out with his family (on a journey) until he came to a piece of land where he would settle. Then he would say, `I seek refuge with the master (Jinn) of this valley from the Jinns, or that myself, my wealth, my child or my animals are harmed in it."' Qatadah said, "When they sought refuge with them instead of Allah, the Jinns would overcome them with harm because of that." Ibn Abi Hatim recorded from `Ikrimah that he said, "The Jinns used to fear humans just like humans fear them, or even worse. So whenever humans would come to a valley the Jinns would flee. So the leader of the people would say, `We seek refuge with the leader of the inhabitants of this valley.' So the Jinns said, `We see these people fleeing from us just like we flee from them.' Thus, the Jinns started coming near the humans and afflicting them with insanity and madness." Thus, Allah said,</p><div class="text_uthmani arabic">وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادوهُمْ رَهَقاً </div><p>(And verily, there were men among mankind who took shelter with the males among the Jinn, but they increased them in Rahaq.) meaning, in sin. Abu `Aliyah, Ar-Rabi` and Zayd bin Aslam, all said,</p><div class="text_uthmani arabic">رَهَقاً</div><p>(in Rahaq) "This means in fear." Mujahid said, "The disbelievers would increase in transgression." Concerning Allah's statement,</p><div class="text_uthmani arabic">وَأَنَّهُمْ ظَنُّواْ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ اللَّهُ أَحَداً </div><p>(And they thought as you thought,) means, "the Jinns were courageous and increased in insolence against them." As-Suddi said, "A man used to set out with his family (on a journey) until he came to a piece of land where he would settle. Then he would say, `I seek refuge with the master (Jinn) of this valley from the Jinns, or that myself, my wealth, my child or my animals are harmed in it."' Qatadah said, "When they sought refuge with them instead of Allah, the Jinns would overcome them with harm because of that." Ibn Abi Hatim recorded from `Ikrimah that he said, "The Jinns used to fear humans just like humans fear them, or even worse. So whenever humans would come to a valley the Jinns would flee. So the leader of the people would say, `We seek refuge with the leader of the inhabitants of this valley.' So the Jinns said, `We see these people fleeing from us just like we flee from them.' Thus, the Jinns started coming near the humans and afflicting them with insanity and madness." Thus, Allah said,</p><div class="text_uthmani arabic">وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادوهُمْ رَهَقاً </div><p>(And verily, there were men among mankind who took shelter with the males among the Jinn, but they increased them in Rahaq.) meaning, in sin. Abu `Aliyah, Ar-Rabi` and Zayd bin Aslam, all said,</p><div class="text_uthmani arabic">رَهَقاً</div><p>(in Rahaq) "This means in fear." Mujahid said, "The disbelievers would increase in transgression." Concerning Allah's statement,</p><div class="text_uthmani arabic">وَأَنَّهُمْ ظَنُّواْ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ اللَّهُ أَحَداً </div><p>(And they thought as you thought, that Allah will not send any Messenger.) meaning, Allah would never send a Messenger after this long period of time. This was said by Al-Kalbi and Ibn Jarir.</p>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful.The Jinns listening to the Qur'an and Their Belief in ItAllah commands His Messenger to inform his people that the Jinns listened to the Qur'an, believed in it, affirmed its truthfulness and adhered to it. So Allah says,قُلْ أُوحِىَ إِلَىَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ فَقَالُواْ إِنَّا سَمِعْنَا قُرْءَانَاً عَجَباً يَهْدِى إِلَى الرُّشْدِ(Say: "It has been revealed to me that a group of Jinn listened. They said: `Verily, we have heard a wonderful Recitation! It guides to the right path"') meaning, to what is correct and success.فَـَامَنَّا بِهِ وَلَن نُّشرِكَ بِرَبِّنَآ أَحَداً(and we have believed therein, and we shall never join anything with our Lord.) This position (that they took) is similar to what Allah said,وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَراً مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْءَانَ(And when We sent towards you a group of the Jinns listening to the Qur'an.) (46:29) We have already presented the Hadiths that have been narrated concerning this, so there is no need to repeat them here. Concerning Allah's statement,وَأَنَّهُ تَعَـلَى جَدُّ رَبِّنَا(And He, exalted be the Jadd of our Lord,) `Ali bin Abi Talhah reported from Ibn `Abbas that he said concerning Allah's statement,جَدُّ رَبِّنَا(the Jadd of our Lord,) "This means, His actions, His commands and His power." Ad-Dahhak reported from Ibn `Abbas that he said, "Allah's Jadd is His blessings, His power and His favor upon His creation." It has been reported from Mujahid and `Ikrimah that they said, "It (Jadd) is the magnificence of our Lord." Qatadah said, "Exalted is His magnificence, His greatness and His command." As-Suddi said, "Exalted is the command of our Lord." It has been reported from Abu Ad-Darda', Mujahid and Ibn Jurayj that they said, "Exalted is His remembrance (Dhikr)."The Jinns Affirmation that Allah does not have a Wife and ChildrenAllah says,مَا اتَّخَذَ صَـحِبَةً وَلاَ وَلَداً(He has taken neither a wife nor a son.) meaning, far exalted is He above taking a mate and having children. This means that when the Jinns accepted Islam and believed in the Qur'an they professed Allah's magnificence above having taken a spouse and a child (or a son). Then they said,وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطاً (And that the foolish among us used to utter against Allah that which was an enormity in falsehood.) Mujahid, `Ikrimah, Qatadah and As-Suddi, all said,سَفِيهُنَا(the foolish among us) "They were referring to Iblis."شَطَطًا(that which was an enormity in falsehood.) As-Suddi reported from Abu Malik that he said, "This means a transgression." Ibn Zayd said, "A great injustice." The foolish (Safih) also carries the meaning of everyone in the category who claims that Allah has a spouse or a son. This is why Allah says here,وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا(And that the foolish among us used to utter) meaning, nd He, eeA ? The Jinns Affirmation that Allah does not have a Wife and Children Allah says,مَا اتَّخَذَ صَـحِبَةً وَلاَ وَلَداً(He has taken neither a wife nor a son.) meaning, far exalted is He above taking a mate and having children. This means that when the Jinns accepted Islam and believed in the Qur'an they professed Allah's magnificence above having taken a spouse and a child (or a son). Then they said,وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطاً (And that the foolish among us used to utter against Allah that which was an enormity in falsehood.) Mujahid, `Ikrimah, Qatadah and As-Suddi, all said,سَفِيهُنَا(the foolish among us) "They were referring to Iblis."شَطَطًا(that which was an enormity in falsehood.) As-Suddi reported from Abu Malik that he said, "This means a transgression." Ibn Zayd said, "A great injustice." The foolish (Safih) also carries the meaning of everyone in the category who claims that Allah has a spouse or a son. This is why Allah says here,وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا(And that the foolish among us used to utter) meaning, before his acceptance of Islam.عَلَى اللَّهِ شَطَطاً(against Allah that which was an enormity in falsehood.) meaning, falsehood and a lie. Thus, Allah says,وَأَنَّا ظَنَنَّآ أَن لَّن تَقُولَ الإِنسُ وَالْجِنُّ عَلَى اللَّهِ كَذِباً (And verily, we thought that men and Jinn would not utter a lie against Allah.) meaning, `we did not think that humans and Jinns would join each other in lying about Allah by attributing a spouse and a son to Him. So when we heard this Qur'an we believed in it and we knew that they (Jinns and men) had been lying about Allah in this matter.'Among the Causes of the Transgression of the Jinns were that Humans sought Refuge with ThemAllah says,وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادوهُمْ رَهَقاً (And verily, there were men among mankind who took shelter with the males among the Jinn, but they increased them in Rahaq.) meaning, `we used to think that we had some virtuous status over mankind because they used to seek refuge with us whenever they (men) would settle in a valley or any place in the wilderness, the open country steppes and other places.' This was the custom of the Arabs in the pre-Islamic days of ignorance. They used to seek refuge with the greatest Jinn of a particular place so that no harm or evil would afflict them. Like one would do if he entered into the land of his enemies, in the vicinity of a great and powerful man, he would seek the protection and guardianship of that man. So when the Jinns saw that the humans were seeking refuge with them due to their fear of them, they increased them in Rahaq which means fear, terror and fright. They did this so that the people would be more afraid of them and seek refuge with them even more. As Qatadah said concerning this Ayah,فَزَادوهُمْ رَهَقاً(but they increased them in Rahaq.) means, "the Jinns were courageous and increased in insolence against them." As-Suddi said, "A man used to set out with his family (on a journey) until he came to a piece of land where he would settle. Then he would say, `I seek refuge with the master (Jinn) of this valley from the Jinns, or that myself, my wealth, my child or my animals are harmed in it."' Qatadah said, "When they sought refuge with them instead of Allah, the Jinns would overcome them with harm because of that." Ibn Abi Hatim recorded from `Ikrimah that he said, "The Jinns used to fear humans just like humans fear them, or even worse. So whenever humans would come to a valley the Jinns would flee. So the leader of the people would say, `We seek refuge with the leader of the inhabitants of this valley.' So the Jinns said, `We see these people fleeing from us just like we flee from them.' Thus, the Jinns started coming near the humans and afflicting them with insanity and madness." Thus, Allah said,وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادوهُمْ رَهَقاً (And verily, there were men among mankind who took shelter with the males among the Jinn, but they increased them in Rahaq.) meaning, in sin. Abu `Aliyah, Ar-Rabi` and Zayd bin Aslam, all said,رَهَقاً(in Rahaq) "This means in fear." Mujahid said, "The disbelievers would increase in transgression." Concerning Allah's statement,وَأَنَّهُمْ ظَنُّواْ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ اللَّهُ أَحَداً (And they thought as you thought,) means, "the Jinns were courageous and increased in insolence against them." As-Suddi said, "A man used to set out with his family (on a journey) until he came to a piece of land where he would settle. Then he would say, `I seek refuge with the master (Jinn) of this valley from the Jinns, or that myself, my wealth, my child or my animals are harmed in it."' Qatadah said, "When they sought refuge with them instead of Allah, the Jinns would overcome them with harm because of that." Ibn Abi Hatim recorded from `Ikrimah that he said, "The Jinns used to fear humans just like humans fear them, or even worse. So whenever humans would come to a valley the Jinns would flee. So the leader of the people would say, `We seek refuge with the leader of the inhabitants of this valley.' So the Jinns said, `We see these people fleeing from us just like we flee from them.' Thus, the Jinns started coming near the humans and afflicting them with insanity and madness." Thus, Allah said,وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادوهُمْ رَهَقاً (And verily, there were men among mankind who took shelter with the males among the Jinn, but they increased them in Rahaq.) meaning, in sin. Abu `Aliyah, Ar-Rabi` and Zayd bin Aslam, all said,رَهَقاً(in Rahaq) "This means in fear." Mujahid said, "The disbelievers would increase in transgression." Concerning Allah's statement,وَأَنَّهُمْ ظَنُّواْ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ اللَّهُ أَحَداً (And they thought as you thought, that Allah will not send any Messenger.) meaning, Allah would never send a Messenger after this long period of time. This was said by Al-Kalbi and Ibn Jarir.

Which guides to the right path; and we have come to believe in it, and will not associate any one with our Lord.

‘That guides to the path of goodness, we have therefore accepted faith in it; and we shall never ascribe anyone as a partner to our Lord.’

guiding to rectitude. We believe in it, and we will not associate with our Lord anyone.

guiding towards consciousness of what is right; and so We have come to believe in it. And we shall never ascribe divinity to anyone beside our Sustainer,

Guiding Unto rectitude; wherefore we have believed therein, and we shall by no means associate with our Lord anyone.

'It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allah).

It guides to rectitude, so we have believed in it; and we will never associate anyone with our Lord.

“We have indeed heard a wonderful Qur'an which guides to the Right Way; so we have come to believe in it, and we will not associate aught with Our Lord in His Divinity”;

`It guides to the right path, and we have believed therein, and we shall never join anything with our Lord.'

Which guideth unto righteousness, so we believe in it and we ascribe no partner unto our Lord.

which guides to rectitude. Hence, we have believed in it and we will never ascribe any partner to our Lord.

that guides to the Right Path. We believe in it and we will not associate anyone with our Lord.

It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone.

which guides people to the right path and we believe in it. We shall never consider anyone equal to our Lord;

Guiding to the right way, so we believe in it, and we will not set up any one with our Lord:

Yahdee il<u>a</u> a<b>l</b>rrushdi fa<u>a</u>mann<u>a</u> bihi walan nushrika birabbin<u>a</u> a<u>h</u>ad<u>a</u><b>n</b>

which guides to the right path; so we have believed in it and we will not associate anyone with our Lord,

'It gives guidance to the Right, and we have believed therein: we shall not join (in worship) any (gods) with our Lord.

72

يَهْدِىٓ إِلَى ٱلرُّشْدِ فَـَٔامَنَّا بِهِۦ وَلَن نُّشْرِكَ بِرَبِّنَآ أَحَدًا

This speech that we heard guides to the correct belief, statements and actions, so we believed in it and we will not associate any partner with our Lord Who revealed it.

This speech that we heard guides to the correct belief, statements and actions, so we believed in it and we will not associate any partner with our Lord Who revealed it.

Exalted is the glory of our Lord; He has neither wife nor son.

‘And that our Lord’s Majesty is Supreme – He has neither chosen a wife nor a child.’

He -- exalted be our Lord's majesty! has not taken to Himself either consort or a son.

for [we know] that sublimely exalted is our Sustainer's majesty: no consort has He ever taken unto Himself, nor a son!

And He - exalted be the majesty of our Lord!-hath taken neither a spouse nor a son.

'And exalted be the Majesty of our Lord, He has taken neither a wife, nor a son (or offspring or children).

And Exalted is the Grandeur of our Lord—He never had a mate, nor a child.

and that “He – exalted be His Majesty – has not taken to Himself either a wife or a son”;

`And He, exalted be the Jadd of our Lord, has taken neither a wife nor a son.'

And (we believe) that He - exalted be the glory of our Lord! - hath taken neither wife nor son,

Exalted be the majesty of our Lord; He has taken neither any spouse nor son.

He exalted be the Majesty of our Lord, who has neither taken to Himself a wife, nor a son!

And [it teaches] that exalted is the nobleness of our Lord; He has not taken a wife or a son

our Lord is too exalted to have either a wife or son.

And that He-- exalted be the majesty of our Lord-- has not taken a consort, nor a son:

Waannahu taAA<u>a</u>l<u>a</u> jaddu rabbin<u>a</u> m<u>a</u> ittakha<u>th</u>a <u>sah</u>ibatan wal<u>a</u> walad<u>a</u><b>n</b>

and exalted is the majesty of our Lord, He has taken neither a wife nor a son.

'And Exalted is the Majesty of our Lord: He has taken neither a wife nor a son.

72

وَأَنَّهُۥ تَعَٰلَىٰ جَدُّ رَبِّنَا مَا ٱتَّخَذَ صَٰحِبَةً وَلَا وَلَدًا

We have believed that He - exalted be the grandeur and majesty of our Lord - has not taken any wife nor child as the idolaters say.

We have believed that He - exalted be the grandeur and majesty of our Lord - has not taken any wife nor child as the idolaters say.

<p>وَأَنَّهُ تَعَالَىٰ جَدُّ رَ‌بِّنَا (and [ then the Jinns started talking to each other ] that exalted is the Glory of our Lord;....72:3). The word jadd means 'majesty/glory' used for Allah. Instead of saying .jadduhu' with a third person pronoun referring to Allah, the attributive name 'rabb' 'Lord' is expressly retained which indicates the exalted position of Allah. The Being who is the Cherisher and sustainer of His creation must, of necessity, occupy the lofty position. Commentators have discussed the grammatical conjunctive construction 'wa annahu' at length in this verse. It might be of no interest to the general readers.</p>

وَأَنَّهُ تَعَالَىٰ جَدُّ رَ‌بِّنَا (and [ then the Jinns started talking to each other ] that exalted is the Glory of our Lord;....72:3). The word jadd means 'majesty/glory' used for Allah. Instead of saying .jadduhu' with a third person pronoun referring to Allah, the attributive name 'rabb' 'Lord' is expressly retained which indicates the exalted position of Allah. The Being who is the Cherisher and sustainer of His creation must, of necessity, occupy the lofty position. Commentators have discussed the grammatical conjunctive construction 'wa annahu' at length in this verse. It might be of no interest to the general readers.

Certainly the foolish among us say preposterous things of God.

‘And that the fool among us used to utter false exaggerations against Allah.’

The fool among us spoke against God outrage,

"'And [now we know] that the foolish among us were wont to say outrageous things about God,

And the foolish among us were wont to forge lie against Allah exceedingly.

'And that the foolish among us [i.e. Iblis (Satan) or the polytheists amongst the jinns] used to utter against Allah that which was wrong and not right.

But the fools among us used to say nonsense about God.

and that “the foolish among us have been wont to say outrageous things about Allah”;

`And that the foolish among us used to utter against Allah that which was an enormity in falsehood.'

And that the foolish one among us used to speak concerning Allah an atrocious lie.

The foolish ones among us used to speak atrocious lies concerning Allah.

The ignorant fool among us has spoken outrageously against Allah,

And that our foolish one has been saying about Allah an excessive transgression.

The dimwit one (the devil) among us has been telling confused lies about God.

And that the foolish amongst us used to forge extravagant things against Allah:

Waannahu k<u>a</u>na yaqoolu safeehun<u>a</u> AAal<u>a</u> All<u>a</u>hi sha<u>t</u>a<u>ta</u><b>n</b>

And [now we know] that the foolish among us have been saying outrageous things about God.

'There were some foolish ones among us, who used to utter extravagant lies against Allah;

72

وَأَنَّهُۥ كَانَ يَقُولُ سَفِيهُنَا عَلَى ٱللَّهِ شَطَطًا

And that Iblis made an errant statement about Allah by attributing a wife and child to Him, may He be glorified.

And that Iblis made an errant statement about Allah by attributing a wife and child to Him, may He be glorified.

<p>وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّـهِ شَطَطًا ﴿4﴾ وَأَنَّا ظَنَنَّا أَن لَّن تَقُولَ الْإِنسُ وَالْجِنُّ عَلَى اللَّـهِ كَذِبًا ﴿5﴾</p><p>...and that the fools among us used to attribute to Allah extremely wrong things, and that we thought that the humans and the Jinn would never tell a lie about Allah, [ therefore, we had followed them in shirk under this impression ]. (72:5)</p><p>The word shatat means 'vile words, extravagant or exorbitant or enormous lies'. The word also means 'to transgress or act wrongfully, unjustly or exceed the legitimate bounds'. The believers from amongst Jinn used to put forward their excuse for being involved in disbelief and idolatry thus: The foolish people from amongst their nation uttered vile slander against Allah, whilst they did not think it possible for a human being or a Jinn to impute a lie to Allah. They were thus far caught up in the foolish people's vile words and committed kufr and shirk, but they had now heard the Qur'an and the reality had later opened up.</p>

وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّـهِ شَطَطًا ﴿4﴾ وَأَنَّا ظَنَنَّا أَن لَّن تَقُولَ الْإِنسُ وَالْجِنُّ عَلَى اللَّـهِ كَذِبًا ﴿5﴾...and that the fools among us used to attribute to Allah extremely wrong things, and that we thought that the humans and the Jinn would never tell a lie about Allah, [ therefore, we had followed them in shirk under this impression ]. (72:5)The word shatat means 'vile words, extravagant or exorbitant or enormous lies'. The word also means 'to transgress or act wrongfully, unjustly or exceed the legitimate bounds'. The believers from amongst Jinn used to put forward their excuse for being involved in disbelief and idolatry thus: The foolish people from amongst their nation uttered vile slander against Allah, whilst they did not think it possible for a human being or a Jinn to impute a lie to Allah. They were thus far caught up in the foolish people's vile words and committed kufr and shirk, but they had now heard the Qur'an and the reality had later opened up.

We had in fact thought that men and jinns would never speak a lie about God,

‘Whereas we thought that men and jinns would never fabricate a lie against Allah!’

and we had thought that men and jinn would never speak against God a lie.

and that [we were mistaken when] we thought that neither man nor [any of] the invisible forces would ever tell a lie about God.

And verily we! we had imagined that humankind and Jinn would never forge against Allah a lie.

'And verily, we thought that men and jinns would not utter a lie against Allah.

And we thought that humans and jinn would never utter lies about God.

and that “we had thought that men and jinn would never speak a lie about Allah”,

`And verily, we thought that men and Jinn would not utter a lie against Allah.'

And lo! we had supposed that humankind and jinn would not speak a lie concerning Allah -

We thought that humans and jinn would never utter any falsehood concerning Allah.

we never thought that either human or jinn would ever tell a lie against Allah!'

And we had thought that mankind and the jinn would never speak about Allah a lie.

We thought that no man or jinn could ever tell lies about God.

And that we thought that men and jinn did not utter a lie against Allah:

Waann<u>a</u> <i><u>th</u></i>anann<u>a</u> an lan taqoola alinsu wa<b>a</b>ljinnu AAal<u>a</u> All<u>a</u>hi ka<u>th</u>ib<u>a</u><b>n</b>

We had supposed that men and jinn would never utter a lie against God.

'But we do think that no man or spirit should say aught that untrue against Allah.

72

وَأَنَّا ظَنَنَّآ أَن لَّن تَقُولَ ٱلْإِنسُ وَٱلْجِنُّ عَلَى ٱللَّهِ كَذِبًا

And that we thought that the idolaters from among mankind and the jinn were not speaking lies when they claimed that He had a wife and child, so we accepted their statement blindly following them.

And that we thought that the idolaters from among mankind and the jinn were not speaking lies when they claimed that He had a wife and child, so we accepted their statement blindly following them.

But some men used to seek refuge with some jinns, and this increased their waywardness;

‘And indeed some men among humans used to take the protection of some men among jinns, so it further increased their haughtiness.’

But there were certain men of mankind who would take refuge with certain men of the jinn, and they increased them in vileness,

Yet [it has always happened] that certain kinds of humans would seek refuge with certain kinds of [such] invisible forces: but these only increased their confusion –

And persons among humankind have been seeking refuge with persons of the Jinn, so that they increased them in evil disposition.

'And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief.

Some individual humans used to seek power through some individual jinn, but they only increased them in confusion.

and that “some from among the humans used to seek protection of some among the jinn, and thus they increased the arrogance of the jinn”;

`And verily, there were men among mankind who took shelter with the males among the Jinn, but they increased them in Rahaq.'

And indeed (O Muhammad) individuals of humankind used to invoke the protection of individuals of the jinn, so that they increased them in revolt against Allah);

Indeed some persons from the humans would seek the protection of some persons from the jinn, thus only adding to their rebellion.

But there were certain men from mankind who would take refuge with certain males from the jinn and they increased them in tyranny.

And there were men from mankind who sought refuge in men from the jinn, so they [only] increased them in burden.

"Certain human beings sought refuge with certain jinn and this increased the rebelliousness of those jinn.

And that persons from among men used to seek refuge with persons from among jinn, so they increased them in wrongdoing:

Waannahu k<u>a</u>na rij<u>a</u>lun mina alinsi yaAAoo<u>th</u>oona birij<u>a</u>lin mina aljinni faz<u>a</u>doohum rahaq<u>a</u><b>n</b>

Some men used to seek refuge with the jinn in the past, but that only increased their insolence.

'True, there were persons among mankind who took shelter with persons among the Jinns, but they increased them in folly.

72

وَأَنَّهُۥ كَانَ رِجَالٌ مِّنَ ٱلْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ ٱلْجِنِّ فَزَادُوهُمْ رَهَقًا

And that in the period of ignorance, some men from mankind used to seek protection in the jinn when they came to a frightening place. One of them would say: I seek protection in the leader of this valley from the evil of the foolish ones of his people. As a result, human beings became more afraid and terrified of the jinn.

And that in the period of ignorance, some men from mankind used to seek protection in the jinn when they came to a frightening place. One of them would say: I seek protection in the leader of this valley from the evil of the foolish ones of his people. As a result, human beings became more afraid and terrified of the jinn.

<p>وَأَنَّهُ كَانَ رِ‌جَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِ‌جَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَ‌هَقًا ﴿6﴾</p><p>(...and that some people from human beings used to seek refuge with some peoples of the Jinn, and thus they increased them (the Jinns) in arrogance, [ 72:6] '</p><p>This verse describes the situation that it was customary for people in the Days of Ignorance that when they halted in a valley in the course of a journey, they sought refuge in the Jinn leader of that valley from the foolish mischief-makers of his nation believing that the leader of the valley will protect them. This made the Jinn think that they are better than human beings. That is why, they seek refuge in their leader but this increased the wickedness of the Jinn.</p><p>Rafi` Ibn ` Umair's ؓ Islam on account of the Jinn</p><p>Mazhari cites in his Tafsir that it is reported in Hawatif-ul-Jinn through his chain of narrators on the authority of Sayyidna Said Ibn Jubair ؓ that the Holy Prophet's ﷺ Companion Rafi` Ibn ` Umair ؓ recounts an incident of his embracing the Islamic faith, thus:</p><p>'One night I was travelling in a desert. Suddenly I was overcome by sleep. So, I alighted from my camel, and before I went off to sleep I uttered the following formula in keeping with the custom of my people:</p><p>انِّی اعوذ بعظیم ھٰذا الوادی من الجنّ</p><p>"I seek refuge in the leader of the Jinn of this valley from the foolish mischief-makers of his nation."</p><p>I saw in my dream that there is a sword in a person's hand who wants to place it on my camel's chest. I woke up in a shock and looked around in all directions, but found nothing. So, I said to myself that this was some Shaitanic nightmare. It was not a true dream and fell back into deep sleep and became completely oblivious to my surrounding. I experienced the same dream again. I got up and looked all around the camel, but found nothing. This time, however, I found the camel shivering. I went back to my place and slept away and saw the same dream. I awoke and found my camel tossing about restlessly. Then I saw a youngster in whose hand was a weapon. This was the same person whom I had seen attacking the camel the first time. I saw he was holding the hand of an old man who is stopping him from attacking the camel. Just then three wild zebras appeared. The old man said to the youngster, 'Choose any one of these zebras, and let go this man's camel.' The youngster took one of the zebras and took leave. The old man then looked at me and said, 'You fool, when you seek refuge in a valley, and you fear any danger from the jinn or devils, recite thus:'</p><p>اعوذ باللہ ربِّ محمّد من ھول ھٰذا الوادی</p><p>"I seek refuge in Allah, the Lord of Muhammad, from the horrors of this valley. Do not seek refuge in any Jinn because that time is gone when human beings used to seek refuge in Jinn."'</p><p>I asked him who that person was. He replied that he was the Arabian Holy Prophet ﷺ ، neither eastern nor western. He was raised with his Prophetic mission on a Monday. I asked him where he lived. He replied that he lived in Yathrib which is an area where dates grow abundantly. As soon as the morning dawned, I set for Madinah and urged my mount to move faster and faster until I reached Madinah. When the Holy Prophet ﷺ saw me, he recounted to me the entire episode before I could tell him anything. He invited me to the call of Islam and I embraced the Islamic faith.</p><p>Having narrated this story, Sayyidna Said Ibn Jubair ؓ said that the following verse was revealed in this connection. وَأَنَّهُ كَانَ رِ‌جَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِ‌جَالٍ مِّنَ الْجِنِّ (and that some people from human beings used to seek refuge with some people of the Jinn…72:6)</p>

وَأَنَّهُ كَانَ رِ‌جَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِ‌جَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَ‌هَقًا ﴿6﴾(...and that some people from human beings used to seek refuge with some peoples of the Jinn, and thus they increased them (the Jinns) in arrogance, [ 72:6] 'This verse describes the situation that it was customary for people in the Days of Ignorance that when they halted in a valley in the course of a journey, they sought refuge in the Jinn leader of that valley from the foolish mischief-makers of his nation believing that the leader of the valley will protect them. This made the Jinn think that they are better than human beings. That is why, they seek refuge in their leader but this increased the wickedness of the Jinn.Rafi` Ibn ` Umair's ؓ Islam on account of the JinnMazhari cites in his Tafsir that it is reported in Hawatif-ul-Jinn through his chain of narrators on the authority of Sayyidna Said Ibn Jubair ؓ that the Holy Prophet's ﷺ Companion Rafi` Ibn ` Umair ؓ recounts an incident of his embracing the Islamic faith, thus:'One night I was travelling in a desert. Suddenly I was overcome by sleep. So, I alighted from my camel, and before I went off to sleep I uttered the following formula in keeping with the custom of my people:انِّی اعوذ بعظیم ھٰذا الوادی من الجنّ"I seek refuge in the leader of the Jinn of this valley from the foolish mischief-makers of his nation."I saw in my dream that there is a sword in a person's hand who wants to place it on my camel's chest. I woke up in a shock and looked around in all directions, but found nothing. So, I said to myself that this was some Shaitanic nightmare. It was not a true dream and fell back into deep sleep and became completely oblivious to my surrounding. I experienced the same dream again. I got up and looked all around the camel, but found nothing. This time, however, I found the camel shivering. I went back to my place and slept away and saw the same dream. I awoke and found my camel tossing about restlessly. Then I saw a youngster in whose hand was a weapon. This was the same person whom I had seen attacking the camel the first time. I saw he was holding the hand of an old man who is stopping him from attacking the camel. Just then three wild zebras appeared. The old man said to the youngster, 'Choose any one of these zebras, and let go this man's camel.' The youngster took one of the zebras and took leave. The old man then looked at me and said, 'You fool, when you seek refuge in a valley, and you fear any danger from the jinn or devils, recite thus:'اعوذ باللہ ربِّ محمّد من ھول ھٰذا الوادی"I seek refuge in Allah, the Lord of Muhammad, from the horrors of this valley. Do not seek refuge in any Jinn because that time is gone when human beings used to seek refuge in Jinn."'I asked him who that person was. He replied that he was the Arabian Holy Prophet ﷺ ، neither eastern nor western. He was raised with his Prophetic mission on a Monday. I asked him where he lived. He replied that he lived in Yathrib which is an area where dates grow abundantly. As soon as the morning dawned, I set for Madinah and urged my mount to move faster and faster until I reached Madinah. When the Holy Prophet ﷺ saw me, he recounted to me the entire episode before I could tell him anything. He invited me to the call of Islam and I embraced the Islamic faith.Having narrated this story, Sayyidna Said Ibn Jubair ؓ said that the following verse was revealed in this connection. وَأَنَّهُ كَانَ رِ‌جَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِ‌جَالٍ مِّنَ الْجِنِّ (and that some people from human beings used to seek refuge with some people of the Jinn…72:6)

So they began to think, even as you do, that God would not resurrect any one.

‘And that they assumed, like you humans assume, that Allah would not send any Noble Messenger.’

and they thought, even as you also thought, that God would never raise up anyone.

so much so that they came to think, as you [once] thought, that God would never [again] send forth anyone [as His apostle].

And indeed they imagined, even as ye imagined, that Allah will not raise any one.

'And they thought as you thought, that Allah will not send any Messenger (to mankind or jinns).

They thought, as you thought, that God would never resurrect anyone.

and that “they thought, even as you thought, that Allah would never raise anyone (as a Messenger)”;

`And they thought as you thought, that Allah will not send any Messenger.'

And indeed they supposed, even as ye suppose, that Allah would not raise anyone (from the dead) -

They thought, just as you think, that Allah will not raise anyone from the dead.

Like you, they thought that Allah would never raise the dead.

And they had thought, as you thought, that Allah would never send anyone [as a messenger].

Those people thought, like you, that God would never send down a Messenger.

And that they thought as you think, that Allah would not raise anyone:

Waannahum <i><u>th</u></i>annoo kam<u>a</u> <i><u>th</u></i>anantum an lan yabAAatha All<u>a</u>hu a<u>h</u>ad<u>a</u><b>n</b>

They thought, as you did, that God would never raise up anyone from the dead.

'And they (came to) think as ye thought, that Allah would not raise up any one (to Judgment).

72

وَأَنَّهُمْ ظَنُّوا۟ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ ٱللَّهُ أَحَدًا

And that humans thought as you did, O jinn, that Allah will not resurrect anyone after his death for the reckoning and recompense.

And that humans thought as you did, O jinn, that Allah will not resurrect anyone after his death for the reckoning and recompense.

We sought to pry into the secrets of the heavens, but found it full of fierce guards and shooting flames.

‘And we reached the sky, so we found it strongly guarded and filled with comets.’

And we stretched towards heaven, but we found it filled with terrible guards and meteors.

"'And [so it happened] that we reached out towards heaven: but we found it filled with mighty guards and flames,

And we sought to reach the heaven; then we found it filled with a strong guard and darting meteors.

'And we have sought to reach the heaven; but found it filled with stern guards and flaming fires.

We probed the heaven, and found it filled with stern guards and projectiles.

and that “we tried to pry (the secrets of) the heaven, but we found it full of terrible guards and shooting meteors”;

`And we have sought to reach the heaven; but we found it filled with stern guards and flaming fires.'

And (the Jinn who had listened to the Qur'an said): We had sought the heaven but had found it filled with strong warders and meteors.

Indeed we made for the heaven and found it full of mighty sentries and flames.

(The jinn continued saying): "We made our way towards heaven, but we found it filled with stern guards and a flame.

And we have sought [to reach] the heaven but found it filled with powerful guards and burning flames.

"We went near the heavens but found it to be full of strong guards and shooting flames.

And that we sought to reach heaven, but we found it filled with strong guards and flaming stars.

Waann<u>a</u> lamasn<u>a</u> a<b>l</b>ssam<u>a</u>a fawajadn<u>a</u>h<u>a</u> muliat <u>h</u>arasan shadeedan washuhub<u>a</u><b>n</b>

We sought to reach heaven, but found it filled with strong guards and flames --

'And we pried into the secrets of heaven; but we found it filled with stern guards and flaming fires.

72

وَأَنَّا لَمَسْنَا ٱلسَّمَآءَ فَوَجَدْنَٰهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا

And that we sought the news of the heaven and we found the sky full of stern guards, who were the angels, who guarded it from the eavesdropping that we used to do, and full of flaming fires thrown at everyone who comes close to the sky.

And that we sought the news of the heaven and we found the sky full of stern guards, who were the angels, who guarded it from the eavesdropping that we used to do, and full of flaming fires thrown at everyone who comes close to the sky.

<p>وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَ‌سًا شَدِيدًا وَشُهُبًا (...and that we sought [ to reach ] the sky, but we found it filled with stern guards and flames....72:8). The word sama' is used in two different senses: 'sky' as well as 'cloud'. It would appear that here the word is used in the latter sense.</p><p>The Jinn Used to Go only up to the Clouds to Eavesdrop, Not to the Sky</p><p>The Jinn and the devils used to go up to the sky means that they used to go to the 'clouds', take up positions there to sit and eavesdrop. The proof of this is found in Sahih of Bukhari on the authority of Sayyidah ` A'ishah ؓ عنہا who reports:</p><p>سمعت رسول اللہ ﷺ یقول ان الملایٔکۃ تنزل فی العَنَان و ھو السحاب فتذکر الامر الذی قضی فی السماء فتسترق الشّیاطین السمع فتسمعہ فتتوجّہ الی الکُھّان فیکذبون معھا مایٔۃ کذبۃ من عند انفسھم (اس مظھری)</p><p>" I have heard the Messenger of Allah say that the angels descended in the 'anan of sama' meaning the 'cloud'. There they discussed the decisions Allah has issued in the sky. The devils listened to their private conversations without them knowing about it and passed the information to the soothsayers, mixing it with a hundred lies from their side."' [ Mazhari ].</p><p>A narration is record in Sahih of Bukhari on the authority of Sayyidna Abu Hurairah ؓ and in Muslim on the authority of Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما to the following effect:</p><p>When Allah issues an order in the sky, the angels flap their wings in readiness to obey the order. When the issuance of the order is over, they discuss among themselves. The devils eavesdrop on this discussion, and pass the information to the soothsayers, admixing it with many lies.</p><p>This Hadith apparently contradicts the narration of Sayyidah ` A'ishah ؓ but in actual fact, there is no conflict between the two narratives. This narrative does not prove that the devils go inside the sky to eavesdrop. Probably, when the order is issued in the first instance by Allah, it filters down to the angels from the upper level to the lower level, until the angels come down to the cloud where they discuss it. The devils steal the information from here as mentioned by Sayyidah ` A'ishah ؓ [ Mazhari ].</p><p>At any rate, before the advent of the Holy Prophet ﷺ the Jinn and devils had free access to the heavenly information. They used to position themselves in the cloud and eavesdrop on the conversations of the angels and pass the information to the soothsayers. At the advent of the Holy Prophet ﷺ ، there arose the need to protect the heavenly revelation. As a result, the access of devils to the upper region was stopped in such a way that if a devil attempted to go up, he would be repelled by piercing flames. This was the new phenomenon that excited the curiosity of the devils and Jinn and, dividing themselves into groups, they went to the east and to the west to investigate. One of the groups arrived at a place called Nakhlah where its members heard the Qur'an and embraced the faith of Islam as mentioned in Surah Al-Jinn.</p><p>Meteors Existed Since the Inception of Time, but were not Used to Repel the Devils before the Advent of the Holy Prophet ﷺ . It happened only after his Advent</p><p>A doubt that may arise here is that the existence of Meteors, which in common parlance are called inqidad-ul-kaukab the 'falling stars', is not a new phenomenon. This verse, however, indicates that they showed up to repel the devils as if they are new-age phenomena of the Holy Prophet ﷺ . In response, it may be stated that there is no denying that the meteors did exist since the inception of time and space before the advent of the Holy Prophet ﷺ ، and that there is no contradiction between what humanity experienced since the beginning of the world, scientific explanations and the Qur'anic statement. Philosophers and scientists explain that the meteors may originate from the earth or stars or disintegrating planets, and wander in space at enormous speeds and fall to the earth. Some fiery matter may arise from the surface of the earth and heat up at some point, or the speed of the meteors makes them glow and burn, or a flame emits from a star - and this may have habitually continued ever since. These flames, however, were not used to serve a particular purpose before the advent of the Holy Prophet ﷺ ; they were merely a natural phenomena. After the advent of the Holy Prophet ﷺ ، meteoric flames were used to serve the purpose of shooting the devils if they attempted to go up and listen furtively the conversation of the angels. See also Ma` ariful Qur’ an, Vol. 5/pp 303-305, under [ 15:17-18].</p>

وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَ‌سًا شَدِيدًا وَشُهُبًا (...and that we sought [ to reach ] the sky, but we found it filled with stern guards and flames....72:8). The word sama' is used in two different senses: 'sky' as well as 'cloud'. It would appear that here the word is used in the latter sense.The Jinn Used to Go only up to the Clouds to Eavesdrop, Not to the SkyThe Jinn and the devils used to go up to the sky means that they used to go to the 'clouds', take up positions there to sit and eavesdrop. The proof of this is found in Sahih of Bukhari on the authority of Sayyidah ` A'ishah ؓ عنہا who reports:سمعت رسول اللہ ﷺ یقول ان الملایٔکۃ تنزل فی العَنَان و ھو السحاب فتذکر الامر الذی قضی فی السماء فتسترق الشّیاطین السمع فتسمعہ فتتوجّہ الی الکُھّان فیکذبون معھا مایٔۃ کذبۃ من عند انفسھم (اس مظھری)" I have heard the Messenger of Allah say that the angels descended in the 'anan of sama' meaning the 'cloud'. There they discussed the decisions Allah has issued in the sky. The devils listened to their private conversations without them knowing about it and passed the information to the soothsayers, mixing it with a hundred lies from their side."' [ Mazhari ].A narration is record in Sahih of Bukhari on the authority of Sayyidna Abu Hurairah ؓ and in Muslim on the authority of Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما to the following effect:When Allah issues an order in the sky, the angels flap their wings in readiness to obey the order. When the issuance of the order is over, they discuss among themselves. The devils eavesdrop on this discussion, and pass the information to the soothsayers, admixing it with many lies.This Hadith apparently contradicts the narration of Sayyidah ` A'ishah ؓ but in actual fact, there is no conflict between the two narratives. This narrative does not prove that the devils go inside the sky to eavesdrop. Probably, when the order is issued in the first instance by Allah, it filters down to the angels from the upper level to the lower level, until the angels come down to the cloud where they discuss it. The devils steal the information from here as mentioned by Sayyidah ` A'ishah ؓ [ Mazhari ].At any rate, before the advent of the Holy Prophet ﷺ the Jinn and devils had free access to the heavenly information. They used to position themselves in the cloud and eavesdrop on the conversations of the angels and pass the information to the soothsayers. At the advent of the Holy Prophet ﷺ ، there arose the need to protect the heavenly revelation. As a result, the access of devils to the upper region was stopped in such a way that if a devil attempted to go up, he would be repelled by piercing flames. This was the new phenomenon that excited the curiosity of the devils and Jinn and, dividing themselves into groups, they went to the east and to the west to investigate. One of the groups arrived at a place called Nakhlah where its members heard the Qur'an and embraced the faith of Islam as mentioned in Surah Al-Jinn.Meteors Existed Since the Inception of Time, but were not Used to Repel the Devils before the Advent of the Holy Prophet ﷺ . It happened only after his AdventA doubt that may arise here is that the existence of Meteors, which in common parlance are called inqidad-ul-kaukab the 'falling stars', is not a new phenomenon. This verse, however, indicates that they showed up to repel the devils as if they are new-age phenomena of the Holy Prophet ﷺ . In response, it may be stated that there is no denying that the meteors did exist since the inception of time and space before the advent of the Holy Prophet ﷺ ، and that there is no contradiction between what humanity experienced since the beginning of the world, scientific explanations and the Qur'anic statement. Philosophers and scientists explain that the meteors may originate from the earth or stars or disintegrating planets, and wander in space at enormous speeds and fall to the earth. Some fiery matter may arise from the surface of the earth and heat up at some point, or the speed of the meteors makes them glow and burn, or a flame emits from a star - and this may have habitually continued ever since. These flames, however, were not used to serve a particular purpose before the advent of the Holy Prophet ﷺ ; they were merely a natural phenomena. After the advent of the Holy Prophet ﷺ ، meteoric flames were used to serve the purpose of shooting the devils if they attempted to go up and listen furtively the conversation of the angels. See also Ma` ariful Qur’ an, Vol. 5/pp 303-305, under [ 15:17-18].

<h2 class="title"> The Jinns stealing Information from the Sky before the the Messenger was sent and striking Them with flaming Fire after His Coming.</h2><p>Allah informs about the Jinns when He sent His Messenger Muhammad and revealed the Qur'an to him. Among the ways He protected it (the Qur'an) was by filling sky with stern guards guarding it from all of its sides. The devils were then expelled from the places where they used to sit prior to that. This was so that they could not steal anything from the Qur'an and tell it to the soothsayers, thereby causing matters to be confused and mixed up. If this happened it would not be known who was being truthful. Allah did this out of His kindness to His creation, His mercy upon His servants and His protection of His Mighty Book (the Qur'an). This is why the Jinns said,</p><div class="text_uthmani arabic">وَأَنَّا لَمَسْنَا السَّمَآءَ فَوَجَدْنَـهَا مُلِئَتْ حَرَساً شَدِيداً وَشُهُباً - وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَـعِدَ لِلسَّمْعِ فَمَن يَسْتَمِعِ الاٌّنَ يَجِدْ لَهُ شِهَاباً رَّصَداً </div><p>(And we have sought to reach the heaven; but found it filled with stern guards and flaming fires. And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush.) meaning, whoever would like to steal some information by listening, he will find a flaming fire waiting in ambush for him. It will not pass him or miss him, but it will wipe him out and destroy him completely.</p><div class="text_uthmani arabic">وَأَنَّا لاَ نَدْرِى أَشَرٌّ أُرِيدَ بِمَن فِى الاٌّرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَداً </div><p>(And we know not whether evil is intended for those on earth, or whether their Lord intends for them guidance.) meaning, `we do not know if this -- the matter which has occurred in the sky -- is intended for those who are in the earth or if their Lord intends some guidance for them.' They stated this in such a manner out of their etiquette in phrasing their speech, because they did not attribute the doing of evil to anyone and they attributed the good to Allah. Verily, it has been recorded in the Sahih,</p><div class="text_uthmani arabic">«وَالشَّرُّ لَيْسَ إِلَيْك»</div><p>(And evil is not attributed to You (Allah).) It used to be that shooting stars (meteors) occurred before this, however it did not happen much, rather only occasionally. As was reported in the Hadith of Ibn `Abbas when he said, "While we were sitting with the Messenger of Allah a shooting star flashed in the sky. So the Prophet said,</p><div class="text_uthmani arabic">«مَا كُنْتُمْ تَقُولُونَ فِي هَذَا؟»</div><p>(What did you all used to say about this) We replied, "We used to say that a great person has been born and a great person has died." The Prophet said,</p><div class="text_uthmani arabic">«لَيْسَ كَذَلِكَ، وَلَكِنَّ اللهَ إِذَا قَضَى الْأَمْرَ فِي السَّمَاء»</div><p>(This is not so, rather whenever Allah decrees a matter in the heaven...)" and then he went on to narrate the rest of the Hadith which we have already mentioned in its entirety in Surah Saba'. This is what caused them to seek the reason for this occurrence. So they set out searching in the east and the west. Then they found the Messenger of Allah reciting (the Qur'an) while leading his Companions in prayer. Thus, they knew that this Qur'an was the reason for the sky being guarded. Therefore, some among them believed in it and the others became more rebellious in their transgression. A discussion of this has preceded in a Hadith of Ibn `Abbas concerning Allah's statement in Surat Al-Ahqaf,</p><div class="text_uthmani arabic">وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَراً مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْءَانَ</div><p>(And (remember) when We sent towards you (Muhammad) a group of the Jinn (quietly) listening to the Qur'an.) (46:29) There is no doubt that when so many shooting stars began appearing in the sky, it horrified humans and Jinns alike. They were very disturbed and alarmed by it. They thought that it was the destruction of the world. As-Suddi said, "The sky was never guarded except if there was a Prophet in the earth or the religion of Allah was victorious and dominant in the earth." So the devils before the time of Muhammad had taken sitting stations for themselves in the heaven of this world and they would listen to the matters that occurred in the heaven. But when Allah sent Muhammad as a Prophet and Messenger, they were suddenly pelted one night (with the flaming, shooting stars). So the people of Ta'if were frightened because of this and they began to say, `The dwellers of the sky have been destroyed.' This was because they saw the severe fires in the sky and the shooting flames. They began freeing their servants and abandoning their luxuries. So `Abd Yalayl bin `Amr bin `Umayr said to them and he was referred to for judgement among them "Woe to you O people of Ta'if! Hold on to your wealth and look at these guiding stars in the sky.If you see them remaining in their place, then the dwellers of the sky have not been destroyed, rather this has happened because of Ibn Abi Kabshah (-- meaning Muhammad ). And if you look and see that you can no longer see these stars, then verily the dwellers of the sky have been destroyed." So, they looked and saw that the stars still remained, and thus, they kept their wealth. The devils also were frightened during that night. They went to Iblis and informed him of what happened to them. So he (Iblis) said, "Bring me a handful of dirt from every land so that I may smell it." So they brought it and he smelled it and said, "It is your friend in Makkah." Then he sent a group of seven Jinns to Makkah, and they found the Prophet of Allah standing in prayer in Al-Masjid Al-Haram while reciting the Qur'an. They drew near to him eager to hear the Qur'an, until their chests almost pressed against him. Then they accepted Islam and Allah revealed their matter to His Messenger . We have mentioned this chapter in its entirety in the first section of the Kitab As-Sirah with lengthy discussion. Allah knows best and unto Him is all praise and blessings.</p>

The Jinns stealing Information from the Sky before the the Messenger was sent and striking Them with flaming Fire after His Coming.Allah informs about the Jinns when He sent His Messenger Muhammad and revealed the Qur'an to him. Among the ways He protected it (the Qur'an) was by filling sky with stern guards guarding it from all of its sides. The devils were then expelled from the places where they used to sit prior to that. This was so that they could not steal anything from the Qur'an and tell it to the soothsayers, thereby causing matters to be confused and mixed up. If this happened it would not be known who was being truthful. Allah did this out of His kindness to His creation, His mercy upon His servants and His protection of His Mighty Book (the Qur'an). This is why the Jinns said,وَأَنَّا لَمَسْنَا السَّمَآءَ فَوَجَدْنَـهَا مُلِئَتْ حَرَساً شَدِيداً وَشُهُباً - وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَـعِدَ لِلسَّمْعِ فَمَن يَسْتَمِعِ الاٌّنَ يَجِدْ لَهُ شِهَاباً رَّصَداً (And we have sought to reach the heaven; but found it filled with stern guards and flaming fires. And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush.) meaning, whoever would like to steal some information by listening, he will find a flaming fire waiting in ambush for him. It will not pass him or miss him, but it will wipe him out and destroy him completely.وَأَنَّا لاَ نَدْرِى أَشَرٌّ أُرِيدَ بِمَن فِى الاٌّرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَداً (And we know not whether evil is intended for those on earth, or whether their Lord intends for them guidance.) meaning, `we do not know if this -- the matter which has occurred in the sky -- is intended for those who are in the earth or if their Lord intends some guidance for them.' They stated this in such a manner out of their etiquette in phrasing their speech, because they did not attribute the doing of evil to anyone and they attributed the good to Allah. Verily, it has been recorded in the Sahih,«وَالشَّرُّ لَيْسَ إِلَيْك»(And evil is not attributed to You (Allah).) It used to be that shooting stars (meteors) occurred before this, however it did not happen much, rather only occasionally. As was reported in the Hadith of Ibn `Abbas when he said, "While we were sitting with the Messenger of Allah a shooting star flashed in the sky. So the Prophet said,«مَا كُنْتُمْ تَقُولُونَ فِي هَذَا؟»(What did you all used to say about this) We replied, "We used to say that a great person has been born and a great person has died." The Prophet said,«لَيْسَ كَذَلِكَ، وَلَكِنَّ اللهَ إِذَا قَضَى الْأَمْرَ فِي السَّمَاء»(This is not so, rather whenever Allah decrees a matter in the heaven...)" and then he went on to narrate the rest of the Hadith which we have already mentioned in its entirety in Surah Saba'. This is what caused them to seek the reason for this occurrence. So they set out searching in the east and the west. Then they found the Messenger of Allah reciting (the Qur'an) while leading his Companions in prayer. Thus, they knew that this Qur'an was the reason for the sky being guarded. Therefore, some among them believed in it and the others became more rebellious in their transgression. A discussion of this has preceded in a Hadith of Ibn `Abbas concerning Allah's statement in Surat Al-Ahqaf,وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَراً مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْءَانَ(And (remember) when We sent towards you (Muhammad) a group of the Jinn (quietly) listening to the Qur'an.) (46:29) There is no doubt that when so many shooting stars began appearing in the sky, it horrified humans and Jinns alike. They were very disturbed and alarmed by it. They thought that it was the destruction of the world. As-Suddi said, "The sky was never guarded except if there was a Prophet in the earth or the religion of Allah was victorious and dominant in the earth." So the devils before the time of Muhammad had taken sitting stations for themselves in the heaven of this world and they would listen to the matters that occurred in the heaven. But when Allah sent Muhammad as a Prophet and Messenger, they were suddenly pelted one night (with the flaming, shooting stars). So the people of Ta'if were frightened because of this and they began to say, `The dwellers of the sky have been destroyed.' This was because they saw the severe fires in the sky and the shooting flames. They began freeing their servants and abandoning their luxuries. So `Abd Yalayl bin `Amr bin `Umayr said to them and he was referred to for judgement among them "Woe to you O people of Ta'if! Hold on to your wealth and look at these guiding stars in the sky.If you see them remaining in their place, then the dwellers of the sky have not been destroyed, rather this has happened because of Ibn Abi Kabshah (-- meaning Muhammad ). And if you look and see that you can no longer see these stars, then verily the dwellers of the sky have been destroyed." So, they looked and saw that the stars still remained, and thus, they kept their wealth. The devils also were frightened during that night. They went to Iblis and informed him of what happened to them. So he (Iblis) said, "Bring me a handful of dirt from every land so that I may smell it." So they brought it and he smelled it and said, "It is your friend in Makkah." Then he sent a group of seven Jinns to Makkah, and they found the Prophet of Allah standing in prayer in Al-Masjid Al-Haram while reciting the Qur'an. They drew near to him eager to hear the Qur'an, until their chests almost pressed against him. Then they accepted Islam and Allah revealed their matter to His Messenger . We have mentioned this chapter in its entirety in the first section of the Kitab As-Sirah with lengthy discussion. Allah knows best and unto Him is all praise and blessings.

We sat in observatories to listen; but any one who listened found a shooting star in wait for him.

‘And that we sometimes used to sit in some places in the sky, to listen; so whoever now listens finds a fiery comet waiting for him.’

We would sit there on seats to hear; but any listening now finds a meteor in wait for him.

notwithstanding that we were established in positions [which we had thought well-suited] to listening to [whatever secrets might be in] it: and anyone who now [or ever] tries to listen will [likewise] find a flame lying in wait for him!

And we were wont to sit on seats therein to listen; but whosoever listeneth now findeth for him a dartin meteor in wait.

'And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush.

We used to take up positions to listen in; but whoever listens now finds a projectile in wait for him.

and that “we would take up stations in the heaven to try to hear but anyone who now attempts to listen finds a shooting meteor in wait for him”;

`And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush.'

And we used to sit on places (high) therein to listen. But he who listeneth now findeth a flame in wait for him;

We used to sit in its positions to eavesdrop, but anyone listening now finds a flame waiting for him.

There, we would sit to eavesdrop, but now an eavesdropper finds a flame in wait for him.

And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in wait for him.

We used to sit near by and try to listen to the heavens, but shooting flames now await those who try to do that.

And that we used to sit in some of the sitting-places thereof to steal a hearing, but he who would (try to) listen now would find a flame lying in wait for him:

Waann<u>a</u> kunn<u>a</u> naqAAudu minh<u>a</u> maq<u>a</u>AAida li<b>l</b>ssamAAi faman yastamiAAi al<u>a</u>na yajid lahu shih<u>a</u>ban ra<u>s</u>ad<u>a</u><b>n</b>

we used to take up a position to listen, but whoever listens now finds a flaming fire lying in wait for him --

'We used, indeed, to sit there in (hidden) stations, to (steal) a hearing; but any who listen now will find a flaming fire watching him in ambush.

72

وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَٰعِدَ لِلسَّمْعِ فَمَن يَسْتَمِعِ ٱلْءَانَ يَجِدْ لَهُۥ شِهَابًا رَّصَدًا

And that we in the past used to assume positions in the sky from where we could hear what the angels were deliberating, and then we would convey this to the fortune-tellers on earth. Now things have changed. Anyone of us who now tries to listen finds a flaming fire ready for him. When he goes near, it is released on him and he is burnt by it.

And that we in the past used to assume positions in the sky from where we could hear what the angels were deliberating, and then we would convey this to the fortune-tellers on earth. Now things have changed. Anyone of us who now tries to listen finds a flaming fire ready for him. When he goes near, it is released on him and he is burnt by it.

We do not know if this means ill for the dwellers of the earth, or their Lord wishes guidance for them.

‘And we do not know whether harm is intended for those on the earth, or whether their Lord intends goodness for them.’

And so we know not whether evil is intended for those in the earth, or whether their Lord intends for them rectitude.

"'And [now we have become aware] that we [created beings] may not know whether evil fortune is intended for [any of] those who live on earth, or whether it is their Sustainer’s will to endow them with consciousness of what is right:

And we know not whether evil is boded for those who are on the earth, or whether their Lord intendeth for them a right direction.

'And we know not whether evil is intended for those on earth, or whether their Lord intends for them a Right Path.

We do not know whether ill is intended for those on earth, or if their Lord intends goodness for them.

and that “we do not know whether evil is intended for those on the earth, or whether their Lord intends to direct them to the Right Way”;

`And we know not whether evil is intended for those on the earth, or whether their Lord intends for them guidance.'

And we know not whether harm is boded unto all who are in the earth, or whether their Lord intendeth guidance for them.

We do not know whether ill is intended for those who are on the earth, or whether their Lord intends good for them.

And so we do not know whether evil is intended for those on earth, or whether their Lord intends to guide them.

And we do not know [therefore] whether evil is intended for those on earth or whether their Lord intends for them a right course.

We do not know whether by this arrangement God intends benefit and guidance for the people of the earth or only evil.

And that we know not whether evil is meant for those who are on earth or whether their Lord means to bring them good:

Waann<u>a</u> l<u>a</u> nadree asharrun oreeda biman fee alar<u>d</u>i am ar<u>a</u>da bihim rabbuhum rashad<u>a</u><b>n</b>

we cannot tell if this bodes evil to those who dwell on earth or whether their Lord intends to guide them.

'And we understand not whether ill is intended to those on earth, or whether their Lord (really) intends to guide them to right conduct.

72

وَأَنَّا لَا نَدْرِىٓ أَشَرٌّ أُرِيدَ بِمَن فِى ٱلْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا

And that we do not know what is the cause of this stern guard, is it that evil is intended for those on earth, or does Allah intend good for them. News of the sky has been cut off from us.

And that we do not know what is the cause of this stern guard, is it that evil is intended for those on earth, or does Allah intend good for them. News of the sky has been cut off from us.

<p>وَأَنَّا لَا نَدْرِ‌ي أَشَرٌّ‌ أُرِ‌يدَ بِمَن فِي الْأَرْ‌ضِ أَمْ أَرَ‌ادَ بِهِمْ رَ‌بُّهُمْ رَ‌شَدًا (and that we do not know whether it is a bad end that is intended for those on earth, or their Lord has intended for them a right thing,....72:10). The Jinn and devils were barred from having access to heavenly news. In this case it would be a punishment for the inhabitants of the earth. However, if Allah intends them to be rightly guided, He has barred the Jinn and Shaitan from having access to the heaven, so that they do not interfere with Divine revelation. Therefore, they expressed their reservations about this to the effect that they had no idea as to whether it was a bad end that was intended for the inhabitants of the earth or whether Allah intended them to be rightly guided.</p>

وَأَنَّا لَا نَدْرِ‌ي أَشَرٌّ‌ أُرِ‌يدَ بِمَن فِي الْأَرْ‌ضِ أَمْ أَرَ‌ادَ بِهِمْ رَ‌بُّهُمْ رَ‌شَدًا (and that we do not know whether it is a bad end that is intended for those on earth, or their Lord has intended for them a right thing,....72:10). The Jinn and devils were barred from having access to heavenly news. In this case it would be a punishment for the inhabitants of the earth. However, if Allah intends them to be rightly guided, He has barred the Jinn and Shaitan from having access to the heaven, so that they do not interfere with Divine revelation. Therefore, they expressed their reservations about this to the effect that they had no idea as to whether it was a bad end that was intended for the inhabitants of the earth or whether Allah intended them to be rightly guided.

For some of us are upright and some otherwise: Surely we follow different ways.

‘And among us some are virtuous and some are the other type; we are split into several branches.’

And some of us are the righteous, and some of us are otherwise; we are sects differing.

Just as [we do not know how it happens] that some from among us are righteous, while some of us are [far] below that: we have always followed widely divergent paths.

And of us there are some righteous, and of us are some otherwise; we have been following very diverse.

'There are among us some that are righteous, and some the contrary; we are groups each having a different way (religious sect, etc.).

Some of us are righteous, but some of us are less than that; we follow divergent paths.

and that “some of us are upright and some of us are otherwise for we follow widely divergent paths”;

`There are among us some that are righteous, and some the contrary; we are groups having different ways.'

And among us there are righteous folk and among us there are far from that. We are sects having different rules.

Among us some are righteous and some are otherwise: we are various sects.

Some of us are righteous, but some are otherwise, we are sects that differ.

And among us are the righteous, and among us are [others] not so; we were [of] divided ways.

As for us, some of us are righteous and others are not. We have all followed different ways.

And that some of us are good and others of us are below that: we are sects following different ways:

Waann<u>a</u> minn<u>a</u> a<b>l</b><u>ssa</u>li<u>h</u>oona waminn<u>a</u> doona <u>tha</u>lika kunn<u>a</u> <u>t</u>ar<u>a</u>iqa qidad<u>a</u><b>n</b>

Some of us are righteous, while others are not; we follow divergent paths.

'There are among us some that are righteous, and some the contrary: we follow divergent paths.

72

وَأَنَّا مِنَّا ٱلصَّٰلِحُونَ وَمِنَّا دُونَ ذَٰلِكَ كُنَّا طَرَآئِقَ قِدَدًا

And that we - the group of jinn-: some of us are Allah-conscious and righteous whilst some of us are disbelievers and sinners. We are of different types and of diverse persuasions.

And that we - the group of jinn-: some of us are Allah-conscious and righteous whilst some of us are disbelievers and sinners. We are of different types and of diverse persuasions.

<h2 class="title">The Jinns testify that among Them there are Believers, Disbelievers, Misguided and Guided</h2><p>Allah says that the Jinns said about themselves,</p><div class="text_uthmani arabic">وَأَنَّا مِنَّا الصَّـلِحُونَ وَمِنَّا دُونَ ذَلِكَ</div><p>(There are among us some that are righteous, and some the contrary;) meaning, other than that.</p><div class="text_uthmani arabic">كُنَّا طَرَآئِقَ قِدَداً</div><p>(We are groups having different ways.) meaning, on numerous differing paths and having different thoughts and opinions. Ibn `Abbas, Mujahid and others have said,</p><div class="text_uthmani arabic">كُنَّا طَرَآئِقَ قِدَداً</div><p>(We are groups having different ways.) "This means among us are believers and among us are disbelievers." Ahmad bin Sulayman An-Najjad reported in his (book of) Amali that he heard Al-A`mash saying, "A Jinn came to us, so I said to him, `What is the most beloved food to your kind' He replied, `Rice.' So we brought them some rice and I saw the morsels being lifted but I did not see a hand lifting it. So I asked him, `Do you have these desires (religious innovations) among your kind as we have among ours' He replied, `Yes.' Then I said, `Who are the Rafidah among you' He said, `They are the worst of us."' I presented this chain of narration to our Shaykh, Al-Hafiz Abi Al-Hajjaj Al-Mizzi and he said its chain is authentic to Al-A`mash.</p><h2 class="title">The Jinns confess to Allah's Perfect Power</h2><p>Concerning Allah's statement,</p><div class="text_uthmani arabic">وَأَنَّا ظَنَنَّآ أَن لَّن نُّعْجِزَ اللَّهَ فِى الاٌّرْضِ وَلَن نُّعْجِزَهُ هَرَباً </div><p>(And we think that we cannot escape Allah in the earth, nor can we escape Him by flight.) meaning, `we know that the power of Allah is decisive over us and that we cannot escape Him in the earth. Even if we try to flee, we know that He has complete control over us and that none of us can escape Him.'</p><div class="text_uthmani arabic">وَأَنَّا لَمَّا سَمِعْنَا الْهُدَى ءَامَنَّا بِهِ</div><p>(And indeed when we heard the Guidance, we believed therein,) They were proud of this, and it is something for them to be proud of, as well as a great honor for them and a good characteristic. Concerning their statement,</p><div class="text_uthmani arabic">فَمَن يُؤْمِن بِرَبِّهِ فَلاَ يَخَافُ بَخْساً وَلاَ رَهَقاً</div><p>(and whosoever believes in his Lord shall have no fear, either of a decrease in the reward of his good deeds or an increase in the punishment for his sins.) Ibn `Abbas, Qatadah and others said, "This means, he should not fear that the reward for his good deeds will be decreased or that he will be burdened with anything other than his sins." This is as Allah says,</p><div class="text_uthmani arabic">فَلاَ يَخَافُ ظُلْماً وَلاَ هَضْماً</div><p>(Then he will have no fear of injustice, nor of any curtailment.) (20:112)</p><div class="text_uthmani arabic">وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَـسِطُونَ</div><p>(And of us some are Muslims, and of us some are Al-Qasitun.) meaning, `among us there is the Muslim and the Qasit.' The Qasit is he who behaves unjustly with the truth and deviates from it. This is the opposite of the Muqsit, the one who is just.</p><div class="text_uthmani arabic">فَمَنْ أَسْلَمَ فَأُوْلَـئِكَ تَحَرَّوْاْ رَشَداً</div><p>(And whosoever has embraced Islam, then such have sought the right path.) meaning, they sought salvation for themselves.</p><div class="text_uthmani arabic">وَأَمَّا الْقَـسِطُونَ فَكَانُواْ لِجَهَنَّمَ حَطَباً </div><p>(And as for the Qasitun, they shall be firewood for Hell.) meaning, fuel, for they will be used to kindle it (the Fire). Concerning Allah's statement,</p><div class="text_uthmani arabic">وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ لاّسْقَيْنَـهُم مَّآءً غَدَقاً لِنَفْتِنَهُمْ فِيهِ</div><p>(If they had believed in Allah, and went on the way, We would surely have bestowed on them water in abundance. That We might try them thereby.) The commentators have differed over the explanation of this. There are two views concerning it. The First View That if the deviant ones would stand firmly upon the path of Islam, being just upon it and remaining upon it,</p><div class="text_uthmani arabic">لاّسْقَيْنَـهُم مَّآءً غَدَقاً</div><p>(We would surely have bestowed on them water in abundance.) meaning, a lot. The intent behind this is to say that they would be given an abundance of sustenance. With this, the meaning of Allah's statement,</p><div class="text_uthmani arabic">لِنَفْتِنَهُمْ فِيهِ</div><p>(That We might try them thereby.) is that, `We will test them.' As Malik reported from Zayd bin Aslam, he said, "That We might try them - means, so that We may test them to see who will remain upon the guidance from those who will turn back to sin."</p><h2 class="title">Mentioning Those Who held this View</h2><p>Al-`Awfi reported similar to this from Ibn `Abbas, and likewise said Mujahid, Sa`id bin Jubayr, Sa`id bin Al-Musayyib, `Ata, As-Suddi, Muhammad bin Ka`b Al-Qurazi, Qatadah and Ad-Dahhak. Muqatil said, "This Ayah was revealed about the disbelievers of the Quraysh when they were deprived of rain for seven years." The Second View</p><div class="text_uthmani arabic">وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ</div><p>(If they had believed in Allah, and went on the way,) meaning, of misguidance.</p><div class="text_uthmani arabic">لاّسْقَيْنَـهُم مَّآءً غَدَقاً</div><p>(We would surely have bestowed on them water in abundance.) meaning, `then We would have increased their sustenance to allow a gradual respite.' As Allah says,</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 with 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 took them, and lo! They were plunged into destruction with deep regrets and sorrows. ) (6:44) Allah also says,</p><div class="text_uthmani arabic">أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ </div><p>(Do they think that in wealth and children with which We expand them. We hasten unto them with good things. Nay, but they percieve not.) (23:55,56) This is the view of Abu Mijlaz and it agrees with the opinion of Ibn Humayd. For verily, he (Ibn Humayd) said concerning Allah's statement,</p><div class="text_uthmani arabic">وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ</div><p>(If they had believed in Allah, and went on the way,) "This means the path of misguidance." Ibn Jarir and Ibn Abi Hatim both recorded this. Al-Baghawi also mentioned it from Ar-Rabi` bin Anas, Zayd bin Aslam, Al-Kalbi and Ibn Kaysan. It seems that he (Al-Baghawi) took this position. And it is supported by Allah's saying, "That We might try them thereby." Concerning Allah's statement,</p><div class="text_uthmani arabic">وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَاباً صَعَداً</div><p>(And whosoever turns away from the Reminder of his Lord, He will cause him to enter in a Sa`ad torment.) meaning, a harsh, severe, agonizing and painful punishment. Ibn `Abbas, Mujahid, `Ikrimah, Qatadah and Ibn Zayd, all said,</p><div class="text_uthmani arabic">عَذَاباً صَعَداً</div><p>(in a Sa`ad torment.) "This means harsh having no relaxation in it." It has also been reported from Ibn `Abbas that he said, "It is a mountain in Hell." It has been related from Sa`id bin Jubayr that he said, "It is a well in Hell."</p>

The Jinns testify that among Them there are Believers, Disbelievers, Misguided and GuidedAllah says that the Jinns said about themselves,وَأَنَّا مِنَّا الصَّـلِحُونَ وَمِنَّا دُونَ ذَلِكَ(There are among us some that are righteous, and some the contrary;) meaning, other than that.كُنَّا طَرَآئِقَ قِدَداً(We are groups having different ways.) meaning, on numerous differing paths and having different thoughts and opinions. Ibn `Abbas, Mujahid and others have said,كُنَّا طَرَآئِقَ قِدَداً(We are groups having different ways.) "This means among us are believers and among us are disbelievers." Ahmad bin Sulayman An-Najjad reported in his (book of) Amali that he heard Al-A`mash saying, "A Jinn came to us, so I said to him, `What is the most beloved food to your kind' He replied, `Rice.' So we brought them some rice and I saw the morsels being lifted but I did not see a hand lifting it. So I asked him, `Do you have these desires (religious innovations) among your kind as we have among ours' He replied, `Yes.' Then I said, `Who are the Rafidah among you' He said, `They are the worst of us."' I presented this chain of narration to our Shaykh, Al-Hafiz Abi Al-Hajjaj Al-Mizzi and he said its chain is authentic to Al-A`mash.The Jinns confess to Allah's Perfect PowerConcerning Allah's statement,وَأَنَّا ظَنَنَّآ أَن لَّن نُّعْجِزَ اللَّهَ فِى الاٌّرْضِ وَلَن نُّعْجِزَهُ هَرَباً (And we think that we cannot escape Allah in the earth, nor can we escape Him by flight.) meaning, `we know that the power of Allah is decisive over us and that we cannot escape Him in the earth. Even if we try to flee, we know that He has complete control over us and that none of us can escape Him.'وَأَنَّا لَمَّا سَمِعْنَا الْهُدَى ءَامَنَّا بِهِ(And indeed when we heard the Guidance, we believed therein,) They were proud of this, and it is something for them to be proud of, as well as a great honor for them and a good characteristic. Concerning their statement,فَمَن يُؤْمِن بِرَبِّهِ فَلاَ يَخَافُ بَخْساً وَلاَ رَهَقاً(and whosoever believes in his Lord shall have no fear, either of a decrease in the reward of his good deeds or an increase in the punishment for his sins.) Ibn `Abbas, Qatadah and others said, "This means, he should not fear that the reward for his good deeds will be decreased or that he will be burdened with anything other than his sins." This is as Allah says,فَلاَ يَخَافُ ظُلْماً وَلاَ هَضْماً(Then he will have no fear of injustice, nor of any curtailment.) (20:112)وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَـسِطُونَ(And of us some are Muslims, and of us some are Al-Qasitun.) meaning, `among us there is the Muslim and the Qasit.' The Qasit is he who behaves unjustly with the truth and deviates from it. This is the opposite of the Muqsit, the one who is just.فَمَنْ أَسْلَمَ فَأُوْلَـئِكَ تَحَرَّوْاْ رَشَداً(And whosoever has embraced Islam, then such have sought the right path.) meaning, they sought salvation for themselves.وَأَمَّا الْقَـسِطُونَ فَكَانُواْ لِجَهَنَّمَ حَطَباً (And as for the Qasitun, they shall be firewood for Hell.) meaning, fuel, for they will be used to kindle it (the Fire). Concerning Allah's statement,وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ لاّسْقَيْنَـهُم مَّآءً غَدَقاً لِنَفْتِنَهُمْ فِيهِ(If they had believed in Allah, and went on the way, We would surely have bestowed on them water in abundance. That We might try them thereby.) The commentators have differed over the explanation of this. There are two views concerning it. The First View That if the deviant ones would stand firmly upon the path of Islam, being just upon it and remaining upon it,لاّسْقَيْنَـهُم مَّآءً غَدَقاً(We would surely have bestowed on them water in abundance.) meaning, a lot. The intent behind this is to say that they would be given an abundance of sustenance. With this, the meaning of Allah's statement,لِنَفْتِنَهُمْ فِيهِ(That We might try them thereby.) is that, `We will test them.' As Malik reported from Zayd bin Aslam, he said, "That We might try them - means, so that We may test them to see who will remain upon the guidance from those who will turn back to sin."Mentioning Those Who held this ViewAl-`Awfi reported similar to this from Ibn `Abbas, and likewise said Mujahid, Sa`id bin Jubayr, Sa`id bin Al-Musayyib, `Ata, As-Suddi, Muhammad bin Ka`b Al-Qurazi, Qatadah and Ad-Dahhak. Muqatil said, "This Ayah was revealed about the disbelievers of the Quraysh when they were deprived of rain for seven years." The Second Viewوَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ(If they had believed in Allah, and went on the way,) meaning, of misguidance.لاّسْقَيْنَـهُم مَّآءً غَدَقاً(We would surely have bestowed on them water in abundance.) meaning, `then We would have increased their sustenance to allow a gradual respite.' As Allah says,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 with 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 took them, and lo! They were plunged into destruction with deep regrets and sorrows. ) (6:44) Allah also says,أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ (Do they think that in wealth and children with which We expand them. We hasten unto them with good things. Nay, but they percieve not.) (23:55,56) This is the view of Abu Mijlaz and it agrees with the opinion of Ibn Humayd. For verily, he (Ibn Humayd) said concerning Allah's statement,وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ(If they had believed in Allah, and went on the way,) "This means the path of misguidance." Ibn Jarir and Ibn Abi Hatim both recorded this. Al-Baghawi also mentioned it from Ar-Rabi` bin Anas, Zayd bin Aslam, Al-Kalbi and Ibn Kaysan. It seems that he (Al-Baghawi) took this position. And it is supported by Allah's saying, "That We might try them thereby." Concerning Allah's statement,وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَاباً صَعَداً(And whosoever turns away from the Reminder of his Lord, He will cause him to enter in a Sa`ad torment.) meaning, a harsh, severe, agonizing and painful punishment. Ibn `Abbas, Mujahid, `Ikrimah, Qatadah and Ibn Zayd, all said,عَذَاباً صَعَداً(in a Sa`ad torment.) "This means harsh having no relaxation in it." It has also been reported from Ibn `Abbas that he said, "It is a mountain in Hell." It has been related from Sa`id bin Jubayr that he said, "It is a well in Hell."

We realised that we could not weaken the power of God on earth, nor outpace Him by running away.

‘And we are certain that we cannot defeat Allah in the earth, nor can we run out of His grasp.’

Indeed, we thought that we should never be able to frustrate God in the earth, neither be able to frustrate Him by flight.

"'And, withal, we have come to know that we can never elude God [while we live] on earth, and that we can never elude Him by escaping [from life].

And we known that we cannot frustrate Allah in the earth, nor can we frustrate Him by flight.

'And we think that we cannot escape (from the punishment of) Allah in the earth, nor can we escape (from the punishment) by flight.

We realized that we cannot defeat God on earth, and that we cannot escape Him by fleeing.

and that “we thought that we will neither be able to frustrate Allah on earth, nor frustrate Him by flight”;

`And we think that we cannot escape Allah in the earth, nor can we escape Him by flight.'

And we know that we cannot escape from Allah in the earth, nor can we escape by flight.

We know that we cannot frustrate Allah on the earth, nor can we frustrate Him by fleeing.

We know that we cannot frustrate Allah in the earth, nor can we frustrate Him by flight.

And we have become certain that we will never cause failure to Allah upon earth, nor can we escape Him by flight.

We knew that we could never challenge God whether we stayed on earth or fled elsewhere.

And that we know that we cannot escape Allah in the earth, nor can we escape Him by flight:

Wann<u>a</u> <i><u>th</u></i>anann<u>a</u> an lan nuAAjiza All<u>a</u>ha fee alar<u>d</u>i walan nuAAjizahu harab<u>a</u><b>n</b>

We have realized that we could never thwart God on earth and that we would never be able to thwart Him by flight.

'But we think that we can by no means frustrate Allah throughout the earth, nor can we frustrate Him by flight.

72

وَأَنَّا ظَنَنَّآ أَن لَّن نُّعْجِزَ ٱللَّهَ فِى ٱلْأَرْضِ وَلَن نُّعْجِزَهُۥ هَرَبًا

And that we are certain that we cannot escape Allah, may He be glorified, when He intends some matter for us. We will never be able to escape Him by fleeing because He surrounds us.

And that we are certain that we cannot escape Allah, may He be glorified, when He intends some matter for us. We will never be able to escape Him by fleeing because He surrounds us.

So when we heard the guidance we believed in it; and he who believes in his Lord will neither fear loss nor force.

‘And that when we heard the guidance, we accepted faith in it; so whoever accepts faith in his Lord, has no fear – neither of any loss nor of any injustice.’

When we heard the guidance, we believed in it; and whosoever believes in his Lord, he shall fear neither paltriness nor vileness.

Hence, as soon as we heard this [call to His] guidance, we came to believe in it: and he who believes in his Sustainer need never have fear of loss or injustice.

And when we heard the Message of guidance, we believed therein; and whosoever believeth in his Lord, he shall fear neither diminution nor wrong.

'And indeed when we heard the Guidance (this Quran), we believed therein (Islamic Monotheism), and whosoever believes in his Lord shall have no fear, either of a decrease in the reward of his good deeds or an increase in punishment for his sins.

And when we heard the guidance, we believed in it. Whoever believes in his Lord fears neither loss, nor burden.

and that “when we heard the teaching of the Right Way we came to believe in it; he who believes in His Lord shall have no fear of suffering loss or being subjected to any injustice”;

`And indeed when we heard the Guidance, we believed therein, and whosoever believes in his Lord shall have no fear, either of a decrease in the reward of his good deeds or an increase in the punishment for his sins.'

And when we heard the guidance, we believed therein, and whoso believeth in his Lord, he feareth neither loss nor oppression.

When we heard the [message of] guidance, we believed in it. Whoever that has faith in his Lord will fear neither privation nor oppression.

When we heard the Guidance, we believed in it, and whosoever believes in his Lord shall fear neither shortage nor injustice.

And when we heard the guidance, we believed in it. And whoever believes in his Lord will not fear deprivation or burden.

Now that we have listened to the guidance, we believe in it. Whoever believes in his Lord does not need to fear loss or oppression.

And that when we heard the guidance, we believed in it; so whoever believes in his Lord, he should neither fear loss nor being overtaken (by disgrace):

Waann<u>a</u> lamm<u>a</u> samiAAn<u>a</u> alhud<u>a</u> <u>a</u>mann<u>a</u> bihi faman yumin birabbihi fal<u>a</u> yakh<u>a</u>fu bakhsan wal<u>a</u> rahaq<u>a</u><b>n</b>

When we heard the call to guidance, we believed in it. He who believes in his Lord has no fear of loss or of injustice.

'And as for us, since we have listened to the Guidance, we have accepted it: and any who believes in his Lord has no fear, either of a short (account) or of any injustice.

72

وَأَنَّا لَمَّا سَمِعْنَا ٱلْهُدَىٰٓ ءَامَنَّا بِهِۦ فَمَن يُؤْمِنۢ بِرَبِّهِۦ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا

And that when we heard the Qur’ān that guides to what is most upright we had faith in it. Whoever has faith in his Lord will not fear any loss of his good deeds and nor any sin that will be added to his prior sins.

And that when we heard the Qur’ān that guides to what is most upright we had faith in it. Whoever has faith in his Lord will not fear any loss of his good deeds and nor any sin that will be added to his prior sins.

<p>فَمَن يُؤْمِن بِرَ‌بِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَ‌هَقًا (...so if one believes in his Lord, he will have no fear of either any curtailment [ in his reward ] or any excess [ in his punishment ]...72:13). The ward bakhs, with ba' carrying fatha ] and kha' carrying sukun, means 'to reduce the right' and the word rahaq means 'disgrace'. In other words, anyone who believes in Allah need fear neither curtailment in the reward of his good deeds, nor disgrace by excess in his punishment in the Hereafter.</p>

فَمَن يُؤْمِن بِرَ‌بِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَ‌هَقًا (...so if one believes in his Lord, he will have no fear of either any curtailment [ in his reward ] or any excess [ in his punishment ]...72:13). The ward bakhs, with ba' carrying fatha ] and kha' carrying sukun, means 'to reduce the right' and the word rahaq means 'disgrace'. In other words, anyone who believes in Allah need fear neither curtailment in the reward of his good deeds, nor disgrace by excess in his punishment in the Hereafter.

Some of us have come to submission, and some of us are iniquitous.'" Those who have submitted have taken the right course;

‘And that some among us are Muslims and some are the unjust; and whoever has accepted Islam – it is they who have thought rightly.’

And some of us have surrendered, and some of us have deviated. Those who have surrendered sought rectitude;

"'Yet [it is true] that among us are such as have surrendered themselves to God - just as there are among us such as have abandoned themselves to wrongdoing. Now as for those who surrender themselves to Him - it is they that have attained to consciousness of what is right;

And of us some are Muslims, and of us some are deviators. Then whosoever hath embraced Islam - such have endeavoured after a Path of rectitude.

'And of us some are Muslims (who have submitted to Allah, after listening to this Quran), and of us some are Al-Qasitun (disbelievers those who have deviated from the Right Path)'. And whosoever has embraced Islam (i.e. has become a Muslim by submitting to Allah), then such have sought the Right Path."

Among us are those who are submitting, and among us are the compromisers. As for those who have submitted—it is they who pursue rectitude.

and that “among us some are Muslims (Those who have submitted to Allah), and some of us are deviant. So those who became Muslims found the Right Course;

`And of us some are Muslims, and of us some are Al-Qasitun. And whosoever has embraced Islam, then such have sought the right path.' "

And there are among us some who have surrendered (to Allah) and there are among us some who are unjust. And whoso hath surrendered to Allah, such have taken the right path purposefully.

Among us some are Muslims and some of us are perverse.” ’ Those who submit [to Allah]—it is they who pursue rectitude.

Some of us have surrendered (Muslims) and some of us have deviated. Those who surrendered sought the Right Path,

And among us are Muslims [in submission to Allah], and among us are the unjust. And whoever has become Muslim - those have sought out the right course.

Some of us are Muslims and some of us have deviated from the Truth. Whoever has embraced Islam has followed the right guidance.

And that some of us are those who submit, and some of us are the deviators; so whoever submits, these aim at the right way:

Waann<u>a</u> minn<u>a</u> almuslimoona waminn<u>a</u> alq<u>a</u>si<u>t</u>oona faman aslama faol<u>a</u>ika ta<u>h</u>arraw rashad<u>a</u><b>n</b>

Some of us are obedient while others are wrongdoers; it is the obedient who have found the right path,

'Amongst us are some that submit their wills (to Allah), and some that swerve from justice. Now those who submit their wills - they have sought out (the path) of right conduct:

72

وَأَنَّا مِنَّا ٱلْمُسْلِمُونَ وَمِنَّا ٱلْقَٰسِطُونَ فَمَنْ أَسْلَمَ فَأُو۟لَٰٓئِكَ تَحَرَّوْا۟ رَشَدًا

And that some of us submit and follow Allah by obeying Him, and some of us go astray from the path of moderation and steadfastness. Those who submit to Allah by following him and doing righteous actions, they are the ones who have sought after guidance and the right way.

And that some of us submit and follow Allah by obeying Him, and some of us go astray from the path of moderation and steadfastness. Those who submit to Allah by following him and doing righteous actions, they are the ones who have sought after guidance and the right way.

But those who are iniquitous will be fuel for Hell.

‘And as for the unjust – they are the fuel of hell.’”

but as for those who have deviated, they have become firewood for Gehenna!"'

but as for those who abandon themselves to wrongdoing - they are indeed but fuel for [the fires of] hell!’"

And as for the deviators, for Hell they shall be fuel.

And as for the Qasitun (disbelievers who deviated from the Right Path), they shall be firewood for Hell,

But as for the compromisers—they will be firewood for Hell.’”

but those who deviated from the Truth, will be the fuel for Hell.”

And as for the Qasitun, they shall be firewood for Hell.

And as for those who are unjust, they are firewood for hell.

As for the perverse, they will be firewood for hell.

but those who have deviated shall become the fuel of Gehenna (Hell).

But as for the unjust, they will be, for Hell, firewood.'

However, the deviators from the Truth will be the fuel for hell".

And as to the deviators, they are fuel of hell:

Waam<u>a</u> alq<u>a</u>si<u>t</u>oona fak<u>a</u>noo lijahannama <u>h</u>a<u>t</u>ab<u>a</u><b>n</b>

but those who are wrongdoers will become the fuel of Hell."

'But those who swerve,- they are (but) fuel for Hell-fire'-

72

وَأَمَّا ٱلْقَٰسِطُونَ فَكَانُوا۟ لِجَهَنَّمَ حَطَبًا

Those who go astray from the path of moderation and steadfastness, they will be firewood that will be used to light the fire of Hell together with other human beings like them.

Those who go astray from the path of moderation and steadfastness, they will be firewood that will be used to light the fire of Hell together with other human beings like them.

(Say): "If they keep to the right path We shall give them water in abundance to drink

And proclaim (O dear Prophet Mohammed – peace and blessings be upon him), “I have received the divine revelation that ‘Had they remained upright on the straight path, We would have given them abundant water.’

Would they but go straight on the way, We would give them to drink of water copious,

[KNOW,] THEN, that if they [who have heard Our call] keep firmly to the [right] path, We shall certainly shower them with blessings abundant,

And had they kept to the path surely We would have watered them with rain plenteous.

If they (non-Muslims) had believed in Allah, and went on the Right Way (i.e. Islam) We should surely have bestowed on them water (rain) in abundance.

Had they kept true to the Path, We would have given them plenty water to drink.

If people were to keep firmly to the Right Way, We would have vouchsafed them abundant rain

If they had believed in Allah, and went on the way, We would surely have bestowed on them water in abundance.

If they (the idolaters) tread the right path, We shall give them to drink of water in abundance

If they are steadfast on the path [of Allah], We shall provide them with abundant water,

If they had followed the Path We would give to them abundant water to drink,

And [Allah revealed] that if they had remained straight on the way, We would have given them abundant provision

Had they (jinn and mankind) remained steadfast in their religion (Islam), We would certainly have given them abundant water to drink

And that if they should keep to the (right) way, We would certainly give them to drink of abundant water,

Waallawi istaq<u>a</u>moo AAal<u>a</u> a<b>l</b><u>tt</u>areeqati laasqayn<u>a</u>hum m<u>a</u>an ghadaq<u>a</u><b>n</b>

If they had followed the right path, We would have provided them with abundant rain --

(And Allah's Message is): "If they (the Pagans) had (only) remained on the (right) Way, We should certainly have bestowed on them Rain in abundance.

72

وَأَلَّوِ ٱسْتَقَٰمُوا۟ عَلَى ٱلطَّرِيقَةِ لَأَسْقَيْنَٰهُم مَّآءً غَدَقًا

Just as I revealed to him that a group of the jinn listened to him, I revealed to him that if human beings and the jinn remained steadfast on the path of Islam, and practiced on what it contained, then Allah would have given them plenty water to drink and provided them with various blessings.

Just as I revealed to him that a group of the jinn listened to him, I revealed to him that if human beings and the jinn remained steadfast on the path of Islam, and practiced on what it contained, then Allah would have given them plenty water to drink and provided them with various blessings.

In order to try them through it. But whoever turns away from the remembrance of his Lord, will be given increasing torment by Him."

‘In order to test them with it; and whoever turns away from the remembrance of his Lord – He will put him in a punishment that keeps on increasing.’

that We might try them therein. And whosoever turns away from the Remembrance of his Lord, He will thrust him into chastisement rigorous.

so as to test them by this means: for he who shall turn away from the remembrance of his Sustainer, him will He cause to undergo suffering most grievous.

That We might try them there by. And whosoever turneth aside from the remembrance of his Lord, him He shall thrust into a torment vehement.

That We might try them thereby. And whosoever turns away from the Reminder of his Lord (i.e. this Quran, and practice not its laws and orders), He will cause him to enter in a severe torment (i.e. Hell).

To test them with it. Whoever turns away from the remembrance of his Lord, He will direct him to torment ever mounting.

so that We might try them through this bounty. Whoso turns away from the remembrance of his Lord, He will cause him to suffer a grievous chastisement;

That We might try them thereby. And whosoever turns away from the Reminder of his Lord, He will cause him to enter in a Sa`ad torment.

That We may test them thereby, and whoso turneth away from the remembrance of his Lord; He will thrust him into ever-growing torment.

so that We may test them therein, and whoever turns away from the remembrance of his Lord, He will let him into an escalating punishment.

and tested them with it. And whosoever turns away from his Lord's Remembrance, He will hurl him into a stern punishment.

So We might test them therein. And whoever turns away from the remembrance of his Lord He will put into arduous punishment.

as a trial for them. God will make those who disregard the guidance from their Lord suffer increasing torment.

So that We might try them with respect to it; and whoever turns aside from the reminder of his Lord, He will make him enter into an afflicting chastisement:

Linaftinahum feehi waman yuAAri<u>d</u> AAan <u>th</u>ikri rabbihi yaslukhu AAa<u>tha</u>ban <u>s</u>aAAad<u>a</u><b>n</b>

so that We may test them by it -- whoever turns away from the remembrance of his Lord shall be sternly punished.

"That We might try them by that (means). But if any turns away from the remembrance of his Lord, He will cause him to undergo a severe Penalty.

72

لِّنَفْتِنَهُمْ فِيهِ وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِۦ يَسْلُكْهُ عَذَابًا صَعَدًا

To test them in that, are they thankful for Allah’s favours or are they ungrateful for them? Whoever turns away from the Qur’ān and the admonitions it contains, His Lord will enter him into a difficult punishment that he will not be able to bear.

To test them in that, are they thankful for Allah’s favours or are they ungrateful for them? Whoever turns away from the Qur’ān and the admonitions it contains, His Lord will enter him into a difficult punishment that he will not be able to bear.

All places of worship are for God; so do not invoke any one with God.

‘And that the mosques are for Allah only – therefore do not worship anyone along with Allah.’

The places of worship belong to God; so call not, along with God, upon anyone.

And [know] that all worship is due to God [alone]: hence, do not invoke anyone side by side with God!

And the prostrations are for Allah; wherefore call not along with Allah anyone.

And the mosques are for Allah (Alone), so invoke not anyone along with Allah.

The places of worship are for God. So do not call, besides God, upon anyone else.

and that “mosques belong to Allah, so do not invoke anyone with Him”;

And the Masjids are for Allah, so invoke not anyone along with Allah.

And the places of worship are only for Allah, so pray not unto anyone along with Allah.

The places of worship belong to Allah, so do not invoke anyone along with Allah.

Mosques belong to Allah, so do not call to anyone else, other than Allah.

And [He revealed] that the masjids are for Allah, so do not invoke with Allah anyone.

All the parts of the body to be placed on the ground during prostration belong to God.

And that the mosques are Allah's, therefore call not upon any one with Allah:

Waanna almas<u>a</u>jida lill<u>a</u>hi fal<u>a</u> tadAAoo maAAa All<u>a</u>hi a<u>h</u>ad<u>a</u><b>n</b>

The mosques are for God's worship -- so do not invoke anyone else along with God --

"And the places of worship are for Allah (alone): So invoke not any one along with Allah;

72

وَأَنَّ ٱلْمَسَٰجِدَ لِلَّهِ فَلَا تَدْعُوا۟ مَعَ ٱللَّهِ أَحَدًا

And that the mosques belong to Him (may He be glorified) and not to anyone else. So do not call on anyone together with Allah and become like the Jews and the Christians in their synagogues and churches.

And that the mosques belong to Him (may He be glorified) and not to anyone else. So do not call on anyone together with Allah and become like the Jews and the Christians in their synagogues and churches.

<p>وَأَنَّ الْمَسَاجِدَ لِلَّـهِ فَلَا تَدْعُوا مَعَ اللَّـهِ أَحَدًا (...and that masajid (mosques) belong to Allah; so, do not invoke anyone along with Allah....72:18). The word masajid is the plural of masjid. Here the word could be taken in its popular sense, that is, mosques or places of worship dedicated for the performance of prayers. In this case, it would mean that all mosques belong to Allah, dedicated to His sole worship and therefore we are not permitted to call on anyone else besides Allah, like the Jews and Christians commit shirk in their places of worship. In sum, the mosques must be kept clear of all false beliefs and vile deeds.</p><p>The word masajid could also have another sense. It could be the plural of masjad, with the letter jim carrying fath, in which case it would be masdar mimi 'infinitivity' and mean 'to prostrate or prostration'. The verse in this sense would signify that worship is reserved exclusively for Allah. It is not permitted to prostrate to anyone, because if he calls on anyone else for help, it is as though he is prostrating to him which must be avoided.</p>

وَأَنَّ الْمَسَاجِدَ لِلَّـهِ فَلَا تَدْعُوا مَعَ اللَّـهِ أَحَدًا (...and that masajid (mosques) belong to Allah; so, do not invoke anyone along with Allah....72:18). The word masajid is the plural of masjid. Here the word could be taken in its popular sense, that is, mosques or places of worship dedicated for the performance of prayers. In this case, it would mean that all mosques belong to Allah, dedicated to His sole worship and therefore we are not permitted to call on anyone else besides Allah, like the Jews and Christians commit shirk in their places of worship. In sum, the mosques must be kept clear of all false beliefs and vile deeds.The word masajid could also have another sense. It could be the plural of masjad, with the letter jim carrying fath, in which case it would be masdar mimi 'infinitivity' and mean 'to prostrate or prostration'. The verse in this sense would signify that worship is reserved exclusively for Allah. It is not permitted to prostrate to anyone, because if he calls on anyone else for help, it is as though he is prostrating to him which must be avoided.

<h2 class="title">The Command to worship Allah Alone and shun Shirk</h2><p>Allah commands His servants to single Him out alone for worship and that none should be supplicated to along with Him, nor should any partners be associated with Him. As Qatadah said concerning Allah's statement,</p><div class="text_uthmani arabic">وَأَنَّ الْمَسَـجِدَ لِلَّهِ فَلاَ تَدْعُواْ مَعَ اللَّهِ أَحَداً </div><p>(And the Masjids are for Allah, so invoke not anyone along with Allah.) "Whenever the Jews and Christians used to enter their churches and synagogues, they would associate partners with Allah. Thus, Allah commanded His Prophet to tell them that they should single Him out alone for worship." Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning this verse,</p><div class="text_uthmani arabic">وَأَنَّ الْمَسَـجِدَ لِلَّهِ فَلاَ تَدْعُواْ مَعَ اللَّهِ أَحَداً </div><p>(And the Masjids are for Allah, so invoke not anyone along with Allah.) "The Jinns said to the Prophet of Allah , `How can we come to the Masjid while we are distant - meaning very far away - from you And how can we be present for the prayer while we are far away from you' So Allah revealed this Ayah,</p><div class="text_uthmani arabic">وَأَنَّ الْمَسَـجِدَ لِلَّهِ فَلاَ تَدْعُواْ مَعَ اللَّهِ أَحَداً </div><p>(And the Masjids are for Allah, so invoke not anyone along with Allah.)" The Jinns crowding together to hear the Qur'an Allah said,</p><div class="text_uthmani arabic">وَأَنَّهُ لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً </div><p>(And when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) Al-`Awfi reported from Ibn `Abbas, "When they heard the Prophet reciting the Qur'an they almost mounted on top of him due to their zeal. When they heard him reciting the Qur'an they drew very near to him. He was unaware of them until the messenger (i.e., Jibril) came to him and made him recite,</p><div class="text_uthmani arabic">قُلْ أُوحِىَ إِلَىَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ</div><p>(Say: "It has been revealed to me that a group of Jinn listened.") (72:1) They were listening to the Qur'an." This is one opinion and it has been reported from Az-Zubayr bin Al-`Awwam. Ibn Jarir recorded from Ibn `Abbas that he said, "The Jinns said to their people,</p><div class="text_uthmani arabic">لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً</div><p>(when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) )" This is the second view and it has also been reported from Sa`id bin Jubayr. Al-Hasan said, "When the Messenger of Allah stood up and said none has the right to be worshipped except Allah, and he called the people to their Lord, the Arabs almost crowded over him together (against him)." Qatadah said concerning Allah's statement,</p><div class="text_uthmani arabic">وَأَنَّهُ لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً </div><p>(when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) "Humans and Jinns both crowded together over this matter in order to extinguish it. However, Allah insisted upon helping it, supporting it and making it victorious over those who opposed it." This is the third view and it has also been reported from Ibn `Abbas, Mujahid, Sa`id bin Jubayr and Ibn Zayd. It was also the view preferred by Ibn Jarir. This view seems to be the most apparent meaning of the Ayah due to Allah's statement which follows it,</p><div class="text_uthmani arabic">قُلْ إِنَّمَآ أَدْعُو رَبِّى وَلاَ أُشْرِكُ بِهِ أَحَداً </div><p>(Say: "I invoke only my Lord, and I associate none as partners along with Him.") meaning, when they harmed him, opposed him, denied him and stood against him in order to thwart the truth he came with, and to unite against him, the Messenger said to them</p><div class="text_uthmani arabic">إِنَّمَآ أَدْعُو رَبِّى</div><p>(I invoke only my Lord,) meaning, `I only worship my Lord alone, and He has no partners. I seek His help and I put my trust in Him.'</p><div class="text_uthmani arabic">وَلاَ أُشْرِكُ بِهِ أَحَداً</div><p>(and I associate none as partners along with Him.)</p><h2 class="title">The Messenger does not have Power to harm or give Guidance</h2><p>Concerning Allah's statement,</p><div class="text_uthmani arabic">قُلْ إِنِّى لاَ أَمْلِكُ لَكُمْ ضَرّاً وَلاَ رَشَداً </div><p>(Say: "It is not in my power to cause you harm, or to bring you to the right path.") meaning, `say: I am only a man like you all and I have received revelation. I am only a servant among the servants of Allah. I have no control over the affairs of your guidance or your misguidance. Rather all of these things are referred to Allah.' Then he (the Prophet) says about himself that no one can save him from Allah either. This means, `if I disobey Allah, then no one would be able to rescue me from His punishment.'</p><div class="text_uthmani arabic">وَلَنْ أَجِدَ مِن دُونِهِ مُلْتَحَداً</div><p>(and nor can I find refuge except in Him.) Mujahid, Qatadah and As-Suddi all said, "No place to escape to."</p><h2 class="title">It is only obligatory upon the Messenger to convey the Message</h2><p>Concerning Allah's statement,</p><div class="text_uthmani arabic">إِلاَّ بَلاَغاً مِّنَ اللَّهِ وَرِسَـلَـتِهِ</div><p>((Mine is) but conveyance from Allah and His Messages,) This is an exception related to the previous statement,</p><div class="text_uthmani arabic">لَن يُجِيرَنِى مِنَ اللَّهِ أَحَدٌ</div><p>(None can protect me from Allah's punishment,) meaning, `nothing can save me from Him and rescue me except my conveyance of the Message that He has obligated me to carry out.' This is as Allah says,</p><div class="text_uthmani arabic">يَـأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ</div><p>(O Messenger! Proclaim which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind.) (5:67) Then Allah says,</p><div class="text_uthmani arabic">وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَـلِدِينَ فِيهَآ أَبَداً</div><p>(and whosoever disobeys Allah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever.) meaning, `I will convey unto you all the Messages of Allah, so whoever disobeys after that, then his reward will be the fire of Hell wherein he will abide forever.' This means, they will not be able to avoid it nor escape from it. Then Allah says,</p><div class="text_uthmani arabic">حَتَّى إِذَا رَأَوْاْ مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِراً وَأَقَلُّ عَدَداً </div><p>(Till, when they see that which they are promised, then they will know who it is that is weaker concerning helpers and less important concerning numbers.) meaning, until these idolators from the Jinns and humans see what has been promised to them on the Day of Judgement. Then on that day, they will know who's helpers are weaker and fewer in number -- them or the believers who worship Allah alone. This means that the idolators have no helper at all and they are fewer in number than the soldiers of Allah.</p>

The Command to worship Allah Alone and shun ShirkAllah commands His servants to single Him out alone for worship and that none should be supplicated to along with Him, nor should any partners be associated with Him. As Qatadah said concerning Allah's statement,وَأَنَّ الْمَسَـجِدَ لِلَّهِ فَلاَ تَدْعُواْ مَعَ اللَّهِ أَحَداً (And the Masjids are for Allah, so invoke not anyone along with Allah.) "Whenever the Jews and Christians used to enter their churches and synagogues, they would associate partners with Allah. Thus, Allah commanded His Prophet to tell them that they should single Him out alone for worship." Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning this verse,وَأَنَّ الْمَسَـجِدَ لِلَّهِ فَلاَ تَدْعُواْ مَعَ اللَّهِ أَحَداً (And the Masjids are for Allah, so invoke not anyone along with Allah.) "The Jinns said to the Prophet of Allah , `How can we come to the Masjid while we are distant - meaning very far away - from you And how can we be present for the prayer while we are far away from you' So Allah revealed this Ayah,وَأَنَّ الْمَسَـجِدَ لِلَّهِ فَلاَ تَدْعُواْ مَعَ اللَّهِ أَحَداً (And the Masjids are for Allah, so invoke not anyone along with Allah.)" The Jinns crowding together to hear the Qur'an Allah said,وَأَنَّهُ لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً (And when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) Al-`Awfi reported from Ibn `Abbas, "When they heard the Prophet reciting the Qur'an they almost mounted on top of him due to their zeal. When they heard him reciting the Qur'an they drew very near to him. He was unaware of them until the messenger (i.e., Jibril) came to him and made him recite,قُلْ أُوحِىَ إِلَىَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ(Say: "It has been revealed to me that a group of Jinn listened.") (72:1) They were listening to the Qur'an." This is one opinion and it has been reported from Az-Zubayr bin Al-`Awwam. Ibn Jarir recorded from Ibn `Abbas that he said, "The Jinns said to their people,لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً(when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) )" This is the second view and it has also been reported from Sa`id bin Jubayr. Al-Hasan said, "When the Messenger of Allah stood up and said none has the right to be worshipped except Allah, and he called the people to their Lord, the Arabs almost crowded over him together (against him)." Qatadah said concerning Allah's statement,وَأَنَّهُ لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً (when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) "Humans and Jinns both crowded together over this matter in order to extinguish it. However, Allah insisted upon helping it, supporting it and making it victorious over those who opposed it." This is the third view and it has also been reported from Ibn `Abbas, Mujahid, Sa`id bin Jubayr and Ibn Zayd. It was also the view preferred by Ibn Jarir. This view seems to be the most apparent meaning of the Ayah due to Allah's statement which follows it,قُلْ إِنَّمَآ أَدْعُو رَبِّى وَلاَ أُشْرِكُ بِهِ أَحَداً (Say: "I invoke only my Lord, and I associate none as partners along with Him.") meaning, when they harmed him, opposed him, denied him and stood against him in order to thwart the truth he came with, and to unite against him, the Messenger said to themإِنَّمَآ أَدْعُو رَبِّى(I invoke only my Lord,) meaning, `I only worship my Lord alone, and He has no partners. I seek His help and I put my trust in Him.'وَلاَ أُشْرِكُ بِهِ أَحَداً(and I associate none as partners along with Him.)The Messenger does not have Power to harm or give GuidanceConcerning Allah's statement,قُلْ إِنِّى لاَ أَمْلِكُ لَكُمْ ضَرّاً وَلاَ رَشَداً (Say: "It is not in my power to cause you harm, or to bring you to the right path.") meaning, `say: I am only a man like you all and I have received revelation. I am only a servant among the servants of Allah. I have no control over the affairs of your guidance or your misguidance. Rather all of these things are referred to Allah.' Then he (the Prophet) says about himself that no one can save him from Allah either. This means, `if I disobey Allah, then no one would be able to rescue me from His punishment.'وَلَنْ أَجِدَ مِن دُونِهِ مُلْتَحَداً(and nor can I find refuge except in Him.) Mujahid, Qatadah and As-Suddi all said, "No place to escape to."It is only obligatory upon the Messenger to convey the MessageConcerning Allah's statement,إِلاَّ بَلاَغاً مِّنَ اللَّهِ وَرِسَـلَـتِهِ((Mine is) but conveyance from Allah and His Messages,) This is an exception related to the previous statement,لَن يُجِيرَنِى مِنَ اللَّهِ أَحَدٌ(None can protect me from Allah's punishment,) meaning, `nothing can save me from Him and rescue me except my conveyance of the Message that He has obligated me to carry out.' This is as Allah says,يَـأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ(O Messenger! Proclaim which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind.) (5:67) Then Allah says,وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَـلِدِينَ فِيهَآ أَبَداً(and whosoever disobeys Allah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever.) meaning, `I will convey unto you all the Messages of Allah, so whoever disobeys after that, then his reward will be the fire of Hell wherein he will abide forever.' This means, they will not be able to avoid it nor escape from it. Then Allah says,حَتَّى إِذَا رَأَوْاْ مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِراً وَأَقَلُّ عَدَداً (Till, when they see that which they are promised, then they will know who it is that is weaker concerning helpers and less important concerning numbers.) meaning, until these idolators from the Jinns and humans see what has been promised to them on the Day of Judgement. Then on that day, they will know who's helpers are weaker and fewer in number -- them or the believers who worship Allah alone. This means that the idolators have no helper at all and they are fewer in number than the soldiers of Allah.

When the devotee of God stood up to invoke Him (the jinns) crowded upon him (to listen).

‘And that when Allah’s bondman stood up to worship Him, the jinns had almost crowded upon him.’”

When the servant of God stood calling on Him, they were wellnigh upon him in swarms.

Yet [thus it is] that whenever a servant of God stands up in prayer to Him, they [who are bent on denying the truth] would gladly overwhelm him with their crowds.

And when the bondman of Allah stood calling upon Him, they well nigh pressed on him stifling.

(It has been revealed to me that) When the slave of Allah (Muhammad SAW) stood up invoking (his Lord Allah) in prayer to Him they (the jinns) just made round him a dense crowd as if sticking one over the other (in order to listen to the Prophet's recitation).

And when the servant of God got up calling on Him, they almost fell on him in a mass.

and when Allah's servant stood up to call on Him, they well-nigh swarmed him.

And when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.

And when the slave of Allah stood up in prayer to Him, they crowded on him, almost stifling.

When the servant of Allah rose to pray to Him, they almost crowded around him.

When the worshiper of Allah stood supplicating to Him, they swarmed around him (Prophet Muhammad).

And that when the Servant of Allah stood up supplicating Him, they almost became about him a compacted mass."

Do not prostrate before anyone other than Him. When the servant of God (Muhammad) preached (his message) the jinn would all crowd around him.

And that when the servant of Allah stood up calling upon Him, they wellnigh crowded him (to death).

Waannahu lamm<u>a</u> q<u>a</u>ma AAabdu All<u>a</u>hi yadAAoohu k<u>a</u>doo yakoonoona AAalayhi libad<u>a</u><b>n</b>

when God's servant stood up to pray to Him, they pressed close to him in great numbers, almost stifling him.

"Yet when the Devotee of Allah stands forth to invoke Him, they just make round him a dense crowd."

72

وَأَنَّهُۥ لَمَّا قَامَ عَبْدُ ٱللَّهِ يَدْعُوهُ كَادُوا۟ يَكُونُونَ عَلَيْهِ لِبَدًا

And that when Allah’s servant, Muhammad (peace be on him) stood up to worship His Lord in Batn Nakhla, the jinn were almost piled on top of him because of the huge crowd when they heard him reciting the Qur’ān.

And that when Allah’s servant, Muhammad (peace be on him) stood up to worship His Lord in Batn Nakhla, the jinn were almost piled on top of him because of the huge crowd when they heard him reciting the Qur’ān.

Say: "I call on my Lord alone and I do not associate any one with Him."

Say (O dear Prophet Mohammed – peace and blessings be upon him), “I worship only Allah, and I do not ascribe any partner to Him.”

Say: 'I call only upon my Lord, and I do not associate with Him anyone.

Say: "I invoke my Sustainer alone, for I do not ascribe divinity to anyone beside Him."

Say thou: I simply call upon Allah, and I associate not with Him any-one.

Say (O Muhammad SAW): "I invoke only my Lord (Allah Alone), and I associate none as partners along with Him."

Say, “I pray only to my Lord, and I never associate anyone with Him.”

Say, (O Prophet): “I call on my Lord alone, and I do not associate aught with Him in His Divinity.”

Say: "I invoke only my Lord, and I associate none as partners along with Him."

Say (unto them, O Muhammad): I pray unto Allah only, and ascribe unto Him no partner.

Say, ‘I pray only to my Lord, and I do not ascribe any partner to Him.’

Say: 'I supplicate only to my Lord and I do not associate any with Him'

Say, [O Muhammad], "I only invoke my Lord and do not associate with Him anyone."

(Muhammad), say, "I worship only my Lord and do not consider anyone equal to Him".

Say: I only call upon my Lord, and I do not associate any one with Him.

Qul innam<u>a</u> adAAoo rabbee wal<u>a</u> oshriku bihi a<u>h</u>ad<u>a</u><b>n</b>

Say, "I call only upon my Lord and do not associate anyone else with Him."

Say: "I do no more than invoke my Lord, and I join not with Him any (false god)."

72

قُلْ إِنَّمَآ أَدْعُوا۟ رَبِّى وَلَآ أُشْرِكُ بِهِۦٓ أَحَدًا

O Messenger! Say to these idolaters: I only call unto my Lord alone and I do not associate anyone else as partner to Him in worship, whoever he may be.

O Messenger! Say to these idolaters: I only call unto my Lord alone and I do not associate anyone else as partner to Him in worship, whoever he may be.

Say: "Neither is your loss within my power nor bringing you to guidance."

Proclaim (O dear Prophet Mohammed – peace and blessings be upon him), “I am not the master of any harm or benefit for you.”

Say: 'Surely I possess no power over you, either for hurt or for rectitude.'

Say: "Verily, it is not in my power to cause you harm or to endow you with consciousness of what is right."

Say thou: 'verily own not for you power of hurt nor of benefit

Say: "It is not in my power to cause you harm, or to bring you to the Right Path."

Say, “It is not in my power to harm you, nor to bring you to right conduct.”

Say: “Surely neither it is in my power to hurt you nor to bring you to the Right Way.”

Say: "It is not in my power to cause you harm, or to bring you to the right path."

Say: Lo! I control not hurt nor benefit for you.

Say, ‘I have no power to bring you any harm or good [of my own accord].’

Say: 'Indeed, I possess no power over you, either for harm or for guidance'

Say, "Indeed, I do not possess for you [the power of] harm or right direction."

Say, "I do not possess any power to harm or benefit you".

Say: I do not control for you evil or good.

Qul innee l<u>a</u> amliku lakum <u>d</u>arran wal<u>a</u> rashad<u>a</u><b>n</b>

Say, "It is not in my power to cause you either harm or good?"

Say: "It is not in my power to cause you harm, or to bring you to right conduct."

72

قُلْ إِنِّى لَآ أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا

Say to them: I do not have any power to ward off any harm that Allah has decreed for you, nor do I have any power to draw any benefit that Allah has withheld from you.

Say to them: I do not have any power to ward off any harm that Allah has decreed for you, nor do I have any power to draw any benefit that Allah has withheld from you.

Say: "No one can save me from God, nor can I find a place of refuge apart from Him,

Say, “No one will ever save me from Allah, and other than Him, I will not find any refuge.”

Say: 'From God shall protect me not anyone, and I shall find, apart from Him, no refuge,

Say: "Verily, no one could ever protect me from God, nor could I ever find a place to hide from Him

Say thou: 'verily none can protect me from Allah, nor can I find beside Him any refuge.

Say (O Muhammad SAW): "None can protect me from Allah's punishment (if I were to disobey Him), nor should I find refuge except in Him.

Say, “No one can protect me from God, and I will not find any refuge except with Him.

Say: “None can protect me from Allah, nor can I find a refuge apart from Him.

Say: "None can protect me from Allah's punishment, nor can I find refuge except in Him."

Say: Lo! none can protect me from Allah, nor can I find any refuge beside Him

Say, ‘Neither can anyone shelter me from Allah, nor can I find any refuge besides Him.

Say: 'None shall protect me from Allah, and other than Him, I will find no refuge,

Say, "Indeed, there will never protect me from Allah anyone [if I should disobey], nor will I find in other than Him a refuge.

Say, "No one can protect me from God, nor can I find any place of refuge but with him.

Say: Surely no one can protect me against Allah, nor can I find besides Him any place of refuge:

Qul innee lan yujeeranee mina All<u>a</u>hi a<u>h</u>adun walan ajida min doonihi multa<u>h</u>ad<u>a</u><b>n</b>

Say, "Surely no one can protect me against God, nor can I find besides Him any place of refuge.

Say: "No one can deliver me from Allah (If I were to disobey Him), nor should I find refuge except in Him,

72

قُلْ إِنِّى لَن يُجِيرَنِى مِنَ ٱللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِن دُونِهِۦ مُلْتَحَدًا

Say to them: No one can save me from Allah if I go against Him, and I will never find any place of refuge to take refuge in besides Him.

Say to them: No one can save me from Allah if I go against Him, and I will never find any place of refuge to take refuge in besides Him.

Unless I convey from God and deliver His message." For those who disobey God and His Apostle is the fire of Hell, where they will abide for ever;

“I only convey the commands from Allah, and His messages; and whoever disobeys the commands of Allah and His Noble Messenger – then indeed for him is the fire of hell, in which they will remain for ever and ever.”

excepting a Deliverance from God and His Messages. And whoso rebels against God and His messenger, for him there awaits the Fire of Gehenna; therein they shall dwell forever.'

if I should fail to convey [to the world whatever illumination comes to me] from God and His messages." Now as for him who rebels against God and His Apostle - verily, the fire of hell awaits him, therein to abide beyond the count of time.

Mine is but the publishing from Allah and His messages; and whosoever disobeyeth Allah and His apostle, his portion verily is the Hell-Fire as abiders therein for evermore.

"(Mine is) but conveyance (of the truth) from Allah and His Messages (of Islamic Monotheism), and whosoever disobeys Allah and His Messenger, then verily, for him is the Fire of Hell, he shall dwell therein forever."

Except for a proclamation from God and His messages. He who defies God and His Messenger—for him is the Fire of Hell, in which they will dwell forever.”

(My task is no more than) to deliver Allah's proclamation and His messages. And whoever disobeys Allah and His Messenger, surely the Fire of Hell awaits him; therein he will abide in perpetuity.”

"(Mine is) but conveyance from Allah and His Messages, and whosoever disobeys Allah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever."

(Mine is) but conveyance (of the Truth) from Allah, and His messages; and whoso disobeyeth Allah and His messenger, lo! his is fire of hell, wherein such dwell for ever.

[I have no duty] except to transmit from Allah, and [to communicate] His messages; and whoever disobeys Allah and His apostle, there will indeed be for him the fire of hell, to remain in it forever.’

except a deliverance from Allah and His Messages. He who disobeys Allah and His Messenger, for him is the Fire of Gehenna, which he will be in for ever.

But [I have for you] only notification from Allah, and His messages." And whoever disobeys Allah and His Messenger - then indeed, for him is the fire of Hell; they will abide therein forever.

My only (means of protection) is to convey the message of God. Whoever disobeys God and His Messenger will go to hell, wherein he will live forever".

(It is) only a delivering (of communications) from Allah and His messages; and whoever disobeys Allah and His Apostle surely he shall have the fire of hell to abide therein for a long time.

Ill<u>a</u> bal<u>a</u>ghan mina All<u>a</u>hi waris<u>a</u>l<u>a</u>tihi waman yaAA<u>s</u>i All<u>a</u>ha warasoolahu fainna lahu n<u>a</u>ra jahannama kh<u>a</u>lideena feeh<u>a</u> abad<u>a</u><b>n</b>

My duty is only to convey that which I receive from Him and His messages." For those who disobey God and His Messenger there is the fire of hell, wherein they will abide forever.

"Unless I proclaim what I receive from Allah and His Messages: for any that disobey Allah and His Messenger,- for them is Hell: they shall dwell therein for ever."

72

إِلَّا بَلَٰغًا مِّنَ ٱللَّهِ وَرِسَٰلَٰتِهِۦ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ لَهُۥ نَارَ جَهَنَّمَ خَٰلِدِينَ فِيهَآ أَبَدًا

But that which is in my power is to convey to you what Allah has instructed me to convey to you, and His message that He sent with me to you. Whoever goes against Allah and His messenger, his fate is entry into the fire of Hell to remain their forever and never come out.

But that which is in my power is to convey to you what Allah has instructed me to convey to you, and His message that He sent with me to you. Whoever goes against Allah and His messenger, his fate is entry into the fire of Hell to remain their forever and never come out.

Until they see what they are promised, when they will understand who is weaker in aid and poorer in numbers.

Till the time when they will see what they are promised – so they will now come to know whose aide is weak, and who is lesser in number.

Until, when they see that which they are promised, then they will know who is weaker in helpers and fewer in numbers.

[Let them, then, wait] until the time when they behold that [doom] of which they were forewarned: for then they will come to understand which [kind of man] is more helpless and counts for less!

They shall go on denying until they; behold that which they are promised wherefore then they shall know who were weaker in protectors and fewer in number.

Till, when they see that which they are promised, then they will know who it is that is weaker concerning helpers and less important concerning numbers.

Until, when they see what they were promised, they will know who is weaker in helpers, and fewer in numbers.

(They shall not change their ways) until they see that against which they had been warned, and then they will know whose helpers are weaker and whose supporters are fewer in number.

Till, when they see that which they are promised, then they will know who it is that is weaker concerning helpers and less important concerning numbers.

Till (the day) when they shall behold that which they are promised (they may doubt); but then they will know (for certain) who is weaker in allies and less in multitude.

When they see what they are promised, they will know who is weaker in supporters and fewer in numbers.

When they see that which they were promised they shall know who is weaker in helpers and fewer in numbers.

[The disbelievers continue] until, when they see that which they are promised, then they will know who is weaker in helpers and less in number.

(On the Day of Judgment) when the disbelievers witness that with which they have been threatened, they will then know whose helpers are weaker and fewer in number.

Until when they see what they are threatened with, then shall they know who is weaker in helpers and fewer in number.

<u>H</u>att<u>a</u> i<u>tha</u> raaw m<u>a</u> yooAAadoona fasayaAAlamoona man a<u>d</u>AAafu n<u>as</u>iran waaqallu AAadad<u>a</u><b>n</b>

When they are confronted by what they have been promised, they will realize who is weaker in helpers and fewer in numbers.

At length, when they see (with their own eyes) that which they are promised,- then will they know who it is that is weakest in (his) helper and least important in point of numbers.

72

حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا

The disbelievers will persist in their disbelief until when they see on the day of judgment the punishment that they were warned of in the world. At that time, they will come to know who has the weaker protector and they will come to know who has less helpers.

The disbelievers will persist in their disbelief until when they see on the day of judgment the punishment that they were warned of in the world. At that time, they will come to know who has the weaker protector and they will come to know who has less helpers.

Say: "I do not know if what is promised you is near, or if my Lord prolongs its term.

Say (O dear Prophet Mohammed – peace and blessings be upon him), “I do not know whether what you are promised is close or if my Lord will postpone it for a while.”

Say: 'I do not know whether that which you are promised is nigh, or whether my Lord will appoint for it a space;

Say: "I do not know whether that [doom] of which you were forewarned is near, or whether my Sustainer has set for it a distant term."

Say thou: know not whather that which ye are promised is nigh, or whether my Lord hath appointed for it a distant term.

Say (O Muhammad SAW): "I know not whether (the punishment) which you are promised is near or whether my Lord will appoint for it a distant term.

Say, “I do not know whether what you are promised is near, or whether my Lord will extend it for a period.”

Say: “I know not whether what you are promised is near or whether my Lord will prolong its term.

Say: "I know not whether that which you are promised is near or whether my Lord will appoint for it a distant term."

Say (O Muhammad, unto the disbelievers): I know not whether that which ye are promised is nigh, or if my Lord hath set a distant term for it.

Say, ‘I do not know if what you are promised is near, or if my Lord has set a [long] term for it.’

Say: 'I do not know whether that which you are promised is near, or whether my Lord will set for it a time.

Say, "I do not know if what you are promised is near or if my Lord will grant for it a [long] period."

(Muhammad), say, "I do not know whether that with which you have been threatened is close by or whether my Lord will prolong the time of its coming.

Say: I do not know whether that with which you are threatened be nigh or whether my Lord will appoint for it a term:

Qul in adree aqareebun m<u>a</u> tooAAadoona am yajAAalu lahu rabbee amad<u>a</u><b>n</b>

Say, "I do not know whether what you are promised is imminent, or whether my Lord has set for it a far-off day.

Say: "I know not whether the (Punishment) which ye are promised is near, or whether my Lord will appoint for it a distant term.

72

قُلْ إِنْ أَدْرِىٓ أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُۥ رَبِّىٓ أَمَدًا

O Messenger! Say to these idolaters who reject the resurrection: I do not know whether the punishment you are warned of is near, or whether it has a fixed time that only Allah knows.

O Messenger! Say to these idolaters who reject the resurrection: I do not know whether the punishment you are warned of is near, or whether it has a fixed time that only Allah knows.

<p>Ruling</p><p>By common consent of the scholars, prostration to anyone other Allah is totally forbidden. According to some scholars, it is tantamount to</p><p>قُلْ إِنْ أَدْرِ‌ي أَقَرِ‌يبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَ‌بِّي أَمَدًا عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ‌ عَلَىٰ غَيْبِهِ أَحَدًا</p><p>(Say, I do not know whether that which you are promised is near, or my Lord has appointed for it a distant term. [ He is the ] Knower of the Unseen. So He does not let anyone know His Unseen....72:25-26)</p><p>The non-believers demanded that the Holy Prophet ﷺ should show them the exact time and date when the Resurrection will occur. In verse [ 25] he is enjoined to say to them that it was not for him to say when the threatened punishment would come, but come it must.</p>

RulingBy common consent of the scholars, prostration to anyone other Allah is totally forbidden. According to some scholars, it is tantamount toقُلْ إِنْ أَدْرِ‌ي أَقَرِ‌يبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَ‌بِّي أَمَدًا عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ‌ عَلَىٰ غَيْبِهِ أَحَدًا(Say, I do not know whether that which you are promised is near, or my Lord has appointed for it a distant term. [ He is the ] Knower of the Unseen. So He does not let anyone know His Unseen....72:25-26)The non-believers demanded that the Holy Prophet ﷺ should show them the exact time and date when the Resurrection will occur. In verse [ 25] he is enjoined to say to them that it was not for him to say when the threatened punishment would come, but come it must.

<h2 class="title">The Messenger of Allah does not know when the Hour will be</h2><p>Allah commands His Messenger to say to the people that he has no knowledge of when the Hour will be and he does not know whether its time is near or far.</p><div class="text_uthmani arabic">قُلْ إِنْ أَدْرِى أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّى أَمَداً </div><p>(Say: "I know not whether which you are promised is near or whether my Lord will appoint for it a distant term.") meaning, a long period of time. In this noble Ayah is an evidence that the Hadith that many of the ignorant people often circulate, which says that the Prophet will not remain under the earth more than one thousand years (i.e., the Hour will be before that period) is a baseless lie. We have not seen it in any of the Books (of Hadith). Verily, the Messenger of Allah was asked about the time of the Hour and he would not respond. When Jibril appeared to him in the form of a bedouin Arab, one of the questions he asked the Prophet was, "O Muhammad! Tell me about the Hour" So the Prophet replied,</p><div class="text_uthmani arabic">«مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِل»</div><p>(The one questioned about it knows no more than the questioner.) On another occasion when a bedouin Arab called out to the Prophet in a loud voice saying, "O Muhammad! When will be the Hour" The Prophet said,</p><div class="text_uthmani arabic">«وَيْحَكَ إِنَّهَا كَائِنَةٌ، فَمَا أَعْدَدْتَ لَهَا؟»</div><p>(Woe unto you. Verily, it will occur so what have you prepared for it) The man replied, "I have not prepared much for it of prayers and fasting, but I love Allah and His Messenger." The Prophet then replied,</p><div class="text_uthmani arabic">«فَأَنْتَ مَعَ مَنْ أَحْبَبْت»</div><p>(Then you will be with whomever you love.) Anas said, "The Muslims were not happier with anything like they were upon (hearing) this Hadith." Concerning Allah's statement,</p><div class="text_uthmani arabic">عَـلِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَداً إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ</div><p>(The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger) This is similar to Allah's statement,</p><div class="text_uthmani arabic">وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ</div><p>(And they will never compass any thing of His knowledge except that which He wills.) (2:255) Similarly, Allah says here that He knows the unseen and the seen and that no one of His creation can attain any of His knowledge except that which Allah allows him to have. Thus, Allah says,</p><div class="text_uthmani arabic">عَـلِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَداً إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ</div><p>(The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger whom He has chosen,) This includes the angelic Messenger and the human Messenger. Then Allah says,</p><div class="text_uthmani arabic">فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَداً</div><p>(and then He makes a band of watching guards to march before him and behind him.) meaning, He particularly gives him additional guardian angels who protect him by the command of Allah and they accompany him with that which is with him of Allah's revelation. Thus, Allah says,</p><div class="text_uthmani arabic">لِّيَعْلَمَ أَن قَدْ أَبْلَغُواْ رِسَـلَـتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَى كُلَّ شَىْءٍ عَدَداً </div><p>(Till he knows that they have conveyed the Messages of their Lord. And He surrounds all that which is with them, and He keeps count of all things.) The pronoun `he' which is in His statement,</p><div class="text_uthmani arabic">لِيَعْلَمَ</div><p>(Till he knows) refers to the Prophet . Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning the Ayah,</p><div class="text_uthmani arabic">عَـلِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَداً - إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَداً </div><p>(The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger whom He has chosen, and then He makes a band of watching guards to march before him and behind him.) "These are four guardians among the angels along with Jibril,</p><div class="text_uthmani arabic">لِيَعْلَمَ</div><p>(Till he knows) This means Muhammad ,</p><div class="text_uthmani arabic">أَن قَدْ أَبْلَغُواْ رِسَـلَـتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَى كُلَّ شَىْءٍ عَدَداً</div><p>(that they have conveyed the Messages of their Lord. And He surrounds all that which is with them, and He keeps count of all things.)" This was recorded by Ibn Abi Hatim. It has also been reported by Ad-Dahhak, As-Suddi and Yazid bin Abi Habib. `Abdur-Razzaq reported from Ma`mar, from Qatadah,</p><div class="text_uthmani arabic">لِّيَعْلَمَ أَن قَدْ أَبْلَغُواْ رِسَـلَـتِ رَبِّهِمْ</div><p>(Till he knows that they have conveyed the Messages of their Lord.) "So that the Prophet of Allah would know that the Messengers had conveyed their Messages from Allah and that the angels have protected them and defended them." This has also been reported by Sa`id bin Abi `Arubah from Qatadah, and Ibn Jarir preferred this interpretation. Al-Baghawi said, "Ya`qub recited it as, (لِيُعْلَمَ) (in order to be known) this means, so that the people may know that the Messengers had conveyed the Message." It also could carry the meaning that the pronoun refers to Allah (i.e., So that He (Allah) may know). This opinion has been mentioned by Ibn Al-Jawzi in Zad Al-Masir. The meaning of this is that He protects His Messengers through His angels so that they will be able to convey His Messages. He protects what He reveals to them of revelation so that He will know that they have indeed conveyed the Messages of their Lord. This is like His statement,</p><div class="text_uthmani arabic">وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِى كُنتَ عَلَيْهَآ إِلاَّ لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ</div><p>(And We made the Qiblah which you used to face, only that We know who followed the Messenger from those who would turn on their heels.) (2:143) Allah also said,</p><div class="text_uthmani arabic">وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ ءَامَنُواْ وَلَيَعْلَمَنَّ الْمُنَـفِقِينَ </div><p>(Verily, Allah knows those who believe, and that He knows the hypocrites.) (29:11) It should be added to these examples that from Allah's knowledge is that He knows all things before they occur, and this is something definite and certain. Therefore, He says after this,</p><div class="text_uthmani arabic">وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَى كُلَّ شَىْءٍ عَدَداً</div><p>(And He surrounds all that which is with them, and He keeps count of all things.) This is the end of the Tafsir of Surat Al-Jinn, and all praises and thanks are due to Allah.</p>

The Messenger of Allah does not know when the Hour will beAllah commands His Messenger to say to the people that he has no knowledge of when the Hour will be and he does not know whether its time is near or far.قُلْ إِنْ أَدْرِى أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّى أَمَداً (Say: "I know not whether which you are promised is near or whether my Lord will appoint for it a distant term.") meaning, a long period of time. In this noble Ayah is an evidence that the Hadith that many of the ignorant people often circulate, which says that the Prophet will not remain under the earth more than one thousand years (i.e., the Hour will be before that period) is a baseless lie. We have not seen it in any of the Books (of Hadith). Verily, the Messenger of Allah was asked about the time of the Hour and he would not respond. When Jibril appeared to him in the form of a bedouin Arab, one of the questions he asked the Prophet was, "O Muhammad! Tell me about the Hour" So the Prophet replied,«مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِل»(The one questioned about it knows no more than the questioner.) On another occasion when a bedouin Arab called out to the Prophet in a loud voice saying, "O Muhammad! When will be the Hour" The Prophet said,«وَيْحَكَ إِنَّهَا كَائِنَةٌ، فَمَا أَعْدَدْتَ لَهَا؟»(Woe unto you. Verily, it will occur so what have you prepared for it) The man replied, "I have not prepared much for it of prayers and fasting, but I love Allah and His Messenger." The Prophet then replied,«فَأَنْتَ مَعَ مَنْ أَحْبَبْت»(Then you will be with whomever you love.) Anas said, "The Muslims were not happier with anything like they were upon (hearing) this Hadith." Concerning Allah's statement,عَـلِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَداً إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ(The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger) This is similar to Allah's statement,وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ(And they will never compass any thing of His knowledge except that which He wills.) (2:255) Similarly, Allah says here that He knows the unseen and the seen and that no one of His creation can attain any of His knowledge except that which Allah allows him to have. Thus, Allah says,عَـلِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَداً إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ(The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger whom He has chosen,) This includes the angelic Messenger and the human Messenger. Then Allah says,فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَداً(and then He makes a band of watching guards to march before him and behind him.) meaning, He particularly gives him additional guardian angels who protect him by the command of Allah and they accompany him with that which is with him of Allah's revelation. Thus, Allah says,لِّيَعْلَمَ أَن قَدْ أَبْلَغُواْ رِسَـلَـتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَى كُلَّ شَىْءٍ عَدَداً (Till he knows that they have conveyed the Messages of their Lord. And He surrounds all that which is with them, and He keeps count of all things.) The pronoun `he' which is in His statement,لِيَعْلَمَ(Till he knows) refers to the Prophet . Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning the Ayah,عَـلِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَداً - إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَداً (The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger whom He has chosen, and then He makes a band of watching guards to march before him and behind him.) "These are four guardians among the angels along with Jibril,لِيَعْلَمَ(Till he knows) This means Muhammad ,أَن قَدْ أَبْلَغُواْ رِسَـلَـتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَى كُلَّ شَىْءٍ عَدَداً(that they have conveyed the Messages of their Lord. And He surrounds all that which is with them, and He keeps count of all things.)" This was recorded by Ibn Abi Hatim. It has also been reported by Ad-Dahhak, As-Suddi and Yazid bin Abi Habib. `Abdur-Razzaq reported from Ma`mar, from Qatadah,لِّيَعْلَمَ أَن قَدْ أَبْلَغُواْ رِسَـلَـتِ رَبِّهِمْ(Till he knows that they have conveyed the Messages of their Lord.) "So that the Prophet of Allah would know that the Messengers had conveyed their Messages from Allah and that the angels have protected them and defended them." This has also been reported by Sa`id bin Abi `Arubah from Qatadah, and Ibn Jarir preferred this interpretation. Al-Baghawi said, "Ya`qub recited it as, (لِيُعْلَمَ) (in order to be known) this means, so that the people may know that the Messengers had conveyed the Message." It also could carry the meaning that the pronoun refers to Allah (i.e., So that He (Allah) may know). This opinion has been mentioned by Ibn Al-Jawzi in Zad Al-Masir. The meaning of this is that He protects His Messengers through His angels so that they will be able to convey His Messages. He protects what He reveals to them of revelation so that He will know that they have indeed conveyed the Messages of their Lord. This is like His statement,وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِى كُنتَ عَلَيْهَآ إِلاَّ لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ(And We made the Qiblah which you used to face, only that We know who followed the Messenger from those who would turn on their heels.) (2:143) Allah also said,وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ ءَامَنُواْ وَلَيَعْلَمَنَّ الْمُنَـفِقِينَ (Verily, Allah knows those who believe, and that He knows the hypocrites.) (29:11) It should be added to these examples that from Allah's knowledge is that He knows all things before they occur, and this is something definite and certain. Therefore, He says after this,وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَى كُلَّ شَىْءٍ عَدَداً(And He surrounds all that which is with them, and He keeps count of all things.) This is the end of the Tafsir of Surat Al-Jinn, and all praises and thanks are due to Allah.

He is the knower of the Unknown, and He does not divulge His secret to any one

The All Knowing of all the hidden does not give anyone the control over His secrets.

Knower He of the Unseen, and He discloses not His Unseen to anyone,

He [alone] knows that which is beyond the reach of a created being's perception, and to none does He disclose aught of the mysteries of His Own unfathomable knowledge,

He is the Knower of the unseen, and He discloseth not His unseen Unto anyone.

"(He Alone) the All-Knower of the Gha'ib (unseen), and He reveals to none His Gha'ib (unseen)."

The Knower of the Invisible; He does not disclose His Invisible to anyone.

He is the Knower of the Unseen, and He does not disclose His Unseen to anyone

"The All-Knower of the Unseen, and He reveals to none His Unseen."

(He is) the Knower of the Unseen, and He revealeth unto none His secret,

Knower of the Unseen, He does not disclose His [knowledge of the] Unseen to anyone,

He is the Knower of the Unseen and does not disclose His Unseen to anyone,

[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone

He knows the unseen and He does not allow anyone to know His secrets except those of His Messengers whom He chooses.

The Knower of the unseen! so He does not reveal His secrets to any,

AA<u>a</u>limu alghaybi fal<u>a</u> yu<i><u>th</u></i>hiru AAal<u>a</u> ghaybihi a<u>h</u>ad<u>a</u><b>n</b>

He alone has knowledge of what is hidden. He reveals this to none,

"He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries,-

72

عَٰلِمُ ٱلْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِۦٓ أَحَدًا

He (may He be glorified) is the knower of the Ghaib, all of it. Nothing of it is hidden from Him. He does not disclose His Ghaib to anyone, but keeps it in His exclusive knowledge.

He (may He be glorified) is the knower of the Ghaib, all of it. Nothing of it is hidden from Him. He does not disclose His Ghaib to anyone, but keeps it in His exclusive knowledge.

<p>Verse [ 26] is the proof of the preceding verse. The Holy Prophet ﷺ does not know whether the promised day is close or whether a longer time is appointed for it, because Allah alone is the knower of the Unseen. That is His exclusive characteristics, and therefore He does not divulge His Unseen to anyone. The definite article alif lam in al-ghaib 'the Unseen' is grammatically referred to as alif lam for istighraq lil jins 'the article encompassing and indicating the entire genus' [ as stated in Ruh with reference to Radi, that is, He is Omniscient - knowing every species of the Unseen and all genera of the Unseen. In the idafah [ possessive case ] construction ghaibihi 'His Unseen', the possessive pronoun refers to 'Allah' and reinforces His predominance over the Unseen. Allah's knowledge comprehends and encompasses every infima species [ species of species ] and every summum genus [ genus of genera ] of His creation. This is a specialized attribute of Allah. He does not divulge His Unseen to anyone indiscriminately, so that he may store and retrieve the secrets of the unknown world as and when he wishes.</p><p>The purport of the verse under comment is to affirm the totality of Allah's knowledge of the Unseen so that He alone is fully aware of every particle of His creation, and to negate such total knowledge of the Unseen for anyone other than Allah. It was possible that an unintelligent person might surmise that the Holy Prophet ﷺ did not have any knowledge of the Unseen - so, how can he be a Messenger? Allah reveals to a Messenger thousands of secrets of the Unseen. Anyone to whom no revelation comes down cannot be a Prophet or a Messenger. Thus the following verse makes an exception:</p><p>إِلَّا مَنِ ارْ‌تَضَىٰ مِن رَّ‌سُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَ‌صَدًا ﴿27﴾</p><p>(...except a messenger whom He chooses [ to inform through revelation ], and then He appoints [ angels as ] watching guards before him and behind him, [ so that devils may not tamper with the divine revelation,].... 72:27)</p>

Verse [ 26] is the proof of the preceding verse. The Holy Prophet ﷺ does not know whether the promised day is close or whether a longer time is appointed for it, because Allah alone is the knower of the Unseen. That is His exclusive characteristics, and therefore He does not divulge His Unseen to anyone. The definite article alif lam in al-ghaib 'the Unseen' is grammatically referred to as alif lam for istighraq lil jins 'the article encompassing and indicating the entire genus' [ as stated in Ruh with reference to Radi, that is, He is Omniscient - knowing every species of the Unseen and all genera of the Unseen. In the idafah [ possessive case ] construction ghaibihi 'His Unseen', the possessive pronoun refers to 'Allah' and reinforces His predominance over the Unseen. Allah's knowledge comprehends and encompasses every infima species [ species of species ] and every summum genus [ genus of genera ] of His creation. This is a specialized attribute of Allah. He does not divulge His Unseen to anyone indiscriminately, so that he may store and retrieve the secrets of the unknown world as and when he wishes.The purport of the verse under comment is to affirm the totality of Allah's knowledge of the Unseen so that He alone is fully aware of every particle of His creation, and to negate such total knowledge of the Unseen for anyone other than Allah. It was possible that an unintelligent person might surmise that the Holy Prophet ﷺ did not have any knowledge of the Unseen - so, how can he be a Messenger? Allah reveals to a Messenger thousands of secrets of the Unseen. Anyone to whom no revelation comes down cannot be a Prophet or a Messenger. Thus the following verse makes an exception:إِلَّا مَنِ ارْ‌تَضَىٰ مِن رَّ‌سُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَ‌صَدًا ﴿27﴾(...except a messenger whom He chooses [ to inform through revelation ], and then He appoints [ angels as ] watching guards before him and behind him, [ so that devils may not tamper with the divine revelation,].... 72:27)

Other than an apostle He has chosen, when He makes a sentinel walk in front of him and a sentinel behind,

Except to His chosen Noble Messengers – so He appoints guards in front and behind him. (Allah gave the knowledge of the hidden to the Holy Prophet – peace and blessings be upon him.)

save only to such a Messenger as He is well-pleased with; then He despatches before him and behind him watchers,

unless it be to an apostle whom He has been pleased to elect [there for]: and then He sends forth [the forces of heaven] to watch over him in whatever lies open before him and in what is beyond his ken –

Save Unto an apostle chosen. And then He causeth to go before him and behind him a guard.

Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes), and then He makes a band of watching guards (angels) to march before him and behind him.

Except to a Messenger of His choosing. He then dispatches guards before him and behind him.

other than to a Messenger whom He chooses (for the bestowal of any part of the knowledge of the Unseen), whereafter He appoints guards who go before him and behind him,

Except to a Messenger whom He has chosen, and then He makes a band of watching guards to march before him and behind him.

Save unto every messenger whom He hath chosen, and then He maketh a guard to go before him and a guard behind him

except to an apostle He approves of. Then He dispatches a sentinel before and behind him

except only to a Messenger that He has chosen, and He sends guardians before him and behind him,

Except whom He has approved of messengers, and indeed, He sends before each messenger and behind him observers

He causes angelic guards to march before and after him.

Except to him whom He chooses as an apostle; for surely He makes a guard to march before him and after him,

Ill<u>a</u> mani irta<u>da</u> min rasoolin fainnahu yasluku min bayni yadayhi wamin khalfihi ra<u>s</u>ad<u>a</u><b>n</b>

except the messenger whom He has chosen. He sends down guardians who walk before them and behind them,

"Except a messenger whom He has chosen: and then He makes a band of watchers march before him and behind him,

72

إِلَّا مَنِ ٱرْتَضَىٰ مِن رَّسُولٍ فَإِنَّهُۥ يَسْلُكُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ رَصَدًا

Except for a messenger whom He, may He be glorified, selects and then discloses to him what He wishes. He sends guards from the angels to go before the messenger and protect him so that no one besides the messenger gains access to this.

Except for a messenger whom He, may He be glorified, selects and then discloses to him what He wishes. He sends guards from the angels to go before the messenger and protect him so that no one besides the messenger gains access to this.

<p>Difference between 'Knowledge of the Unseen' and 'Reports of the Unseen Events'</p><p>The exception made here is the response to the doubt raised by unintelligent people. The negation of the total knowledge of the Unseen does not necessarily entail absolute negation of every unknown secret. For the office of risalah, a Messenger needs a certain amount of knowledge of unseen things which Allah grants him through revelation. When Allah sends down the revelation to His Holy Prophet ﷺ ، He sends it down under His special protection, and is completely secure against being distorted or tampered with by devils. First of all, the word rasul [ Messenger ] determines the type of knowledge granted to a Prophet or a Messenger. Evidently, it is the knowledge of the sacred laws and injunctions in its totality, and of the unseen events according to the exigency of time. The next statement states the heavily protected manner in which the unseen knowledge is granted. It is sent down through angels around whom are posted other angels as sentinels. This explanation clarifies the point that the exceptive sentence that affirms the unseen knowledge granted to a Holy Prophet ﷺ and a Messenger is a specialized unseen knowledge which is essential and relevant to the proper functioning of a Prophetic office.</p><p>Technically, this 'exception', in Arabic grammar, is referred to as istithna' munqati` which may be defined as the exceptive sentence in which the exception is severed from, or wholly different in kind from, the general description given before. In this sense, whilst the basic sentence negated total Unseen Knowledge in general terms for anyone besides Allah, the exceptive sentence does not affirm it. It merely affirms specialized acquaintance with some reports of the unseen events which the Qur'an frequently describes as anba'ul ghaib أَنبَاءِ الْغَيْبِ , thus, for instance:</p><p>تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ</p><p>'These are some reports from the unseen [ events ] which We reveal to you. [ 11:49] '</p><p>Some unintelligent people do not grasp the distinction between 'Knowledge of the Unseen' and 'reports of the unseen events'. As a result, they attempt to prove 'total knowledge of the Unseen' for the Prophets of Allah, especially for the Last Prophet ﷺ . They believe that the Holy Prophet ﷺ ، like Allah, is omniscient - having knowledge of every particle of the universe. This is clearly shirk - assigning to the Holy Prophet ﷺ the status of Godhead, God forbid! If any person discloses a secret to a friend of his, of which no one else has that piece of knowledge or information, such a friend cannot be described as omniscient. Likewise, Allah has granted thousands of pieces of information of the unseen world through revelation to His Holy Prophets ﷺ ، but it is not true to say that they are omniscient. The ignorant laity do not understand the difference between the concepts. When they are told that the Holy Prophet ﷺ is not omniscient, they understand this statement to imply that the Holy Prophet ﷺ [ God forbid!] did not have any information about anything unseen. No believer in the world ever holds such a belief, nor can he ever do so because if anyone does so the whole structure of nubuwwah and risalah would come crumbling down. It is not possible for any believer to behave in this way.</p>

Difference between 'Knowledge of the Unseen' and 'Reports of the Unseen Events'The exception made here is the response to the doubt raised by unintelligent people. The negation of the total knowledge of the Unseen does not necessarily entail absolute negation of every unknown secret. For the office of risalah, a Messenger needs a certain amount of knowledge of unseen things which Allah grants him through revelation. When Allah sends down the revelation to His Holy Prophet ﷺ ، He sends it down under His special protection, and is completely secure against being distorted or tampered with by devils. First of all, the word rasul [ Messenger ] determines the type of knowledge granted to a Prophet or a Messenger. Evidently, it is the knowledge of the sacred laws and injunctions in its totality, and of the unseen events according to the exigency of time. The next statement states the heavily protected manner in which the unseen knowledge is granted. It is sent down through angels around whom are posted other angels as sentinels. This explanation clarifies the point that the exceptive sentence that affirms the unseen knowledge granted to a Holy Prophet ﷺ and a Messenger is a specialized unseen knowledge which is essential and relevant to the proper functioning of a Prophetic office.Technically, this 'exception', in Arabic grammar, is referred to as istithna' munqati` which may be defined as the exceptive sentence in which the exception is severed from, or wholly different in kind from, the general description given before. In this sense, whilst the basic sentence negated total Unseen Knowledge in general terms for anyone besides Allah, the exceptive sentence does not affirm it. It merely affirms specialized acquaintance with some reports of the unseen events which the Qur'an frequently describes as anba'ul ghaib أَنبَاءِ الْغَيْبِ , thus, for instance:تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ'These are some reports from the unseen [ events ] which We reveal to you. [ 11:49] 'Some unintelligent people do not grasp the distinction between 'Knowledge of the Unseen' and 'reports of the unseen events'. As a result, they attempt to prove 'total knowledge of the Unseen' for the Prophets of Allah, especially for the Last Prophet ﷺ . They believe that the Holy Prophet ﷺ ، like Allah, is omniscient - having knowledge of every particle of the universe. This is clearly shirk - assigning to the Holy Prophet ﷺ the status of Godhead, God forbid! If any person discloses a secret to a friend of his, of which no one else has that piece of knowledge or information, such a friend cannot be described as omniscient. Likewise, Allah has granted thousands of pieces of information of the unseen world through revelation to His Holy Prophets ﷺ ، but it is not true to say that they are omniscient. The ignorant laity do not understand the difference between the concepts. When they are told that the Holy Prophet ﷺ is not omniscient, they understand this statement to imply that the Holy Prophet ﷺ [ God forbid!] did not have any information about anything unseen. No believer in the world ever holds such a belief, nor can he ever do so because if anyone does so the whole structure of nubuwwah and risalah would come crumbling down. It is not possible for any believer to behave in this way.

So that He may know if they have delivered their Lord's messages. He comprehends all that has been given them, and keeps count of everything.

In order to see that they have conveyed the messages of their Lord – and His knowledge encompasses all whatever they have, and He has kept all things accounted for.

that He may know they have delivered the Messages of their Lord; and He encompasses all that is with them, and He has numbered everything in numbers.'

so as to make manifest that it is indeed [but] their Sustainer's messages that these [apostles] deliver: for it is He who encompasses [with His knowledge] all that they have [to say], just as He takes count, one by one, of everything [that exists].

That He may know that they have preached the message of their Lord. And He comprehendeth whatever is with them, and He keepeth count of everything numbered.

[He (Allah) protects them (the Messengers)], till He sees that they (the Messengers) have conveyed the Messages of their Lord (Allah). And He (Allah) surrounds all that which is with them, and He (Allah) keeps count of all things (i.e. He knows the exact number of everything).

That He may know that they have conveyed the messages of their Lord. He encompasses what they have, and has tallied everything by number.

so that He may know that they have delivered the messages of their Lord. He encompasses in His knowledge their surroundings and keeps a count of all things.”

Till he knows that they have conveyed the Messages of their Lord. And He surrounds all that which is with them, and He keeps count of all things.

That He may know that they have indeed conveyed the messages of their Lord. He surroundeth all their doings, and He keepeth count of all things.

so that He may ascertain that they have communicated the messages of their Lord, and He encompasses all that is with them, and He keeps an count of all things.

so that He may know that they have delivered the Messages of their Lord and He encompasses all that is with them, and He has counted everything innumbers'

That he may know that they have conveyed the messages of their Lord; and He has encompassed whatever is with them and has enumerated all things in number.

(Messenger) so that He would know that the Messengers have conveyed the message of their Lord. He encompasses all that is with them and He keeps a precise account of all things".

So that He may know that they have truly delivered the messages of their Lord, and He encompasses what is with them and He records the number of all things.

LiyaAAlama an qad ablaghoo ris<u>a</u>l<u>a</u>ti rabbihim waa<u>hat</u>a bim<u>a</u> ladayhim waa<u>hsa</u> kulla shayin AAadad<u>a</u><b>n</b>

so that He may know that the messengers have delivered the messages of their Lord. He encompasses all that is with them and He keeps count of all things.

"That He may know that they have (truly) brought and delivered the Messages of their Lord: and He surrounds (all the mysteries) that are with them, and takes account of every single thing."

72

لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا۟ رِسَٰلَٰتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَىْءٍ عَدَدًۢا

This is done in the hope that the messenger may know that the messengers before him had conveyed the messages of their Lord that He had instructed them to convey because of the care that Allah gave to it. Allah’s knowledge surrounds whatever is with the angels and messengers. Nothing of that is hidden from Him. He has counted the number of everything, so that nothing is hidden from Him, may He be glorified.

This is done in the hope that the messenger may know that the messengers before him had conveyed the messages of their Lord that He had instructed them to convey because of the care that Allah gave to it. Allah’s knowledge surrounds whatever is with the angels and messengers. Nothing of that is hidden from Him. He has counted the number of everything, so that nothing is hidden from Him, may He be glorified.

<p>The concluding part of the last verse says:</p><p>وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدًا (...and has comprehensive knowledge of everything by numbers....72:28). In other words, Allah alone encompasses the perfect knowledge of everything and keeps a meticulous count of it. He has the knowledge of the exact number of particles in the mountains. He has the knowledge of the exact number of drops in all the oceans of the world. He has the knowledge of the exact number of drops in every rain. He alone has the knowledge of the exact number of leaves on all the trees in the world. Thus it is made clear that the totality of the knowledge of the Unseen is reserved exclusively for Allah, so that there should be no misunderstanding about the above 'exception' clause.</p><p>The question of the Unseen Knowledge is fully discussed under [ 27:65]</p><p>قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْ‌ضِ الْغَيْبَ إِلَّا اللَّـهُ</p><p>Say, "No one in the heavens and the earth has the knowledge of the Unseen except Allah." [ 27:65]</p>

The concluding part of the last verse says:وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدًا (...and has comprehensive knowledge of everything by numbers....72:28). In other words, Allah alone encompasses the perfect knowledge of everything and keeps a meticulous count of it. He has the knowledge of the exact number of particles in the mountains. He has the knowledge of the exact number of drops in all the oceans of the world. He has the knowledge of the exact number of drops in every rain. He alone has the knowledge of the exact number of leaves on all the trees in the world. Thus it is made clear that the totality of the knowledge of the Unseen is reserved exclusively for Allah, so that there should be no misunderstanding about the above 'exception' clause.The question of the Unseen Knowledge is fully discussed under [ 27:65]قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْ‌ضِ الْغَيْبَ إِلَّا اللَّـهُSay, "No one in the heavens and the earth has the knowledge of the Unseen except Allah." [ 27:65]

O YOU ENWRAPPED in the cloak (of Prophethood),

O the One Wrapped in piety! (Prophet Mohammed – peace and blessings be upon him)

O thou enwrapped in thy robes,

O THOU enwrapped one!

O thou enwrapped!

O you wrapped in garments (i.e. Prophet Muhammad SAW)!

O you Enwrapped one.

O you the (sleeping) enwrapped one!

O you wrapped up!

O thou wrapped up in thy raiment!

O you wrapped up in your mantle!

O you (Prophet Muhammad) wrapped,

O you who wraps himself [in clothing],

You, who have wrapped yourself up with a mantle,

O you who have wrapped up in your garments!

Y<u>a</u> ayyuh<u>a</u> almuzzammil<b>u</b>

O you who are wrapped up in your mantle,

O thou folded in garments!

73

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ يَٰٓأَيُّهَا ٱلْمُزَّمِّلُ

O you wrapped up in your clothes (i.e. the Prophet (peace be upon him)).

O you wrapped up in your clothes (i.e. the Prophet (peace be upon him)).

<p>The Holy Prophet ﷺ is addressed in this verse with reference to a particular style of wrapping himself in his clothes. The first event of this kind occurred when the Holy Prophet received first revelation in the cave of Hira'. Being his first experience, he felt it very hard, and was caught by, a shivery cold, and once he reached home, he asked his blessed wife Khadijah ؓ to wrap him in a blanket which she did. Some narrations have reported another event: When the Holy Prophet was accused, by the pagans of Makkah, of being a magician who separated between friends, he felt aggrieved, and wrapped himself in his clothes out of grief. Addressing him with reference to these events is a loving style _ adopted by Allah Ta'ala to console him. (Muhammad Taqi Usmani)</p><p>Commentary</p><p>يَا أَيُّهَا الْمُزَّمِّلُ '0 you wrapped up in clothes [ 73:1] '. The word muzzammil literally means 'one wrapped up in clothes' and its near-synonym 'muddaththir' comes in the next Surah. The Holy Prophet ﷺ is addressed in this verse with reference to a particular style of wrapping himself in his clothes. The first event of this kind occurred when the Holy Prophet received first revelation in the cave of Hira'. Being his first experience, he felt it very hard, and was caught by a shivery cold, and once he reached home, he asked his blessed wife Khadijah ؓ to wrap him in a blanket which she did. A detailed account of this event is reported by Bukhari in the very first chapter of his book. Then the revelation stopped for some time. Speaking of this temporary break in the revelation [ termed as fatrat-ul-wahy ], Sayyidna Jabir ؓ reports that the Messenger of Allah ﷺ said in his narrative:</p><p>"Whilst I was walking along, I heard a voice from heaven and I raised up my eyes. Lo! The Angel that had appeared to me in Hira was sitting on a chair between heaven and earth, and I was struck with awe on account of him and returned home and said, Wrap me up, wrap me up [ zammiluni, zammiluni ]. Then Allah revealed the first five verses of Surah Al-Muddththir (chapter 74)." [ Bukhari and Muslim ]</p><p>According to this narrative, the Holy Prophet ﷺ is affectionately addressed as '0 you, enveloped in a mantle,' whereas in this Surah he is addressed as '0 you wrapped up in clothes'. Both forms of address are used affectionately and endearingly to console him. The latter title of address 'muzzammil' as it appears in this Surah could probably be connected to another incident (referred to in the footnote) but it, nonetheless, shows deep love and affection for the Holy Prophet ﷺ . [ Ruh-ul-Ma` ani ]. Having addressed him with this special title, the Holy Prophet ﷺ is told in the following verses that praying to Allah in the stillness of night [ salat-ut-tahajjud ] will prepare him for the heavy task entrusted to him. Some details of the night-prayer have also been set out.</p>

The Holy Prophet ﷺ is addressed in this verse with reference to a particular style of wrapping himself in his clothes. The first event of this kind occurred when the Holy Prophet received first revelation in the cave of Hira'. Being his first experience, he felt it very hard, and was caught by, a shivery cold, and once he reached home, he asked his blessed wife Khadijah ؓ to wrap him in a blanket which she did. Some narrations have reported another event: When the Holy Prophet was accused, by the pagans of Makkah, of being a magician who separated between friends, he felt aggrieved, and wrapped himself in his clothes out of grief. Addressing him with reference to these events is a loving style _ adopted by Allah Ta'ala to console him. (Muhammad Taqi Usmani)Commentaryيَا أَيُّهَا الْمُزَّمِّلُ '0 you wrapped up in clothes [ 73:1] '. The word muzzammil literally means 'one wrapped up in clothes' and its near-synonym 'muddaththir' comes in the next Surah. The Holy Prophet ﷺ is addressed in this verse with reference to a particular style of wrapping himself in his clothes. The first event of this kind occurred when the Holy Prophet received first revelation in the cave of Hira'. Being his first experience, he felt it very hard, and was caught by a shivery cold, and once he reached home, he asked his blessed wife Khadijah ؓ to wrap him in a blanket which she did. A detailed account of this event is reported by Bukhari in the very first chapter of his book. Then the revelation stopped for some time. Speaking of this temporary break in the revelation [ termed as fatrat-ul-wahy ], Sayyidna Jabir ؓ reports that the Messenger of Allah ﷺ said in his narrative:"Whilst I was walking along, I heard a voice from heaven and I raised up my eyes. Lo! The Angel that had appeared to me in Hira was sitting on a chair between heaven and earth, and I was struck with awe on account of him and returned home and said, Wrap me up, wrap me up [ zammiluni, zammiluni ]. Then Allah revealed the first five verses of Surah Al-Muddththir (chapter 74)." [ Bukhari and Muslim ]According to this narrative, the Holy Prophet ﷺ is affectionately addressed as '0 you, enveloped in a mantle,' whereas in this Surah he is addressed as '0 you wrapped up in clothes'. Both forms of address are used affectionately and endearingly to console him. The latter title of address 'muzzammil' as it appears in this Surah could probably be connected to another incident (referred to in the footnote) but it, nonetheless, shows deep love and affection for the Holy Prophet ﷺ . [ Ruh-ul-Ma` ani ]. Having addressed him with this special title, the Holy Prophet ﷺ is told in the following verses that praying to Allah in the stillness of night [ salat-ut-tahajjud ] will prepare him for the heavy task entrusted to him. Some details of the night-prayer have also been set out.

<h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>(In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">The Command to stand at Night (in Prayer)</h2><p>Allah commands His Messenger to cease being wrapped up, and this means to be covered during the night. He commands him to get up and stand in prayer to His Lord. This is as Allah says,</p><div class="text_uthmani arabic">تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفاً وَطَمَعاً وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ </div><p>(Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend out of what We have bestowed on them.) (32:16) Thus, the Prophet did as Allah ordered him, by standing for prayer at night. This was obligatory upon him alone, as Allah said,</p><div class="text_uthmani arabic">وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا </div><p>(And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.) (17:79) Here Allah explains how much prayer he should perform. Allah says,</p><div class="text_uthmani arabic">يأَيُّهَا الْمُزَّمِّلُ - قُمِ الَّيْلَ إِلاَّ قَلِيلاً </div><p>(O you wrapped up! Stand all night, except a little.) Ibn `Abbas, Ad-Dahhak and As-Suddi all said,</p><div class="text_uthmani arabic">يأَيُّهَا الْمُزَّمِّلُ </div><p>(O you wrapped up!) "This means, O you who are asleep." Qatadah said, "The one who is wrapped up in his garments." Concerning Allah's statement,</p><div class="text_uthmani arabic">نِّصْفَهُ</div><p>(Half of it) means, instead of the whole night.</p><div class="text_uthmani arabic">أَوِ انقُصْ مِنْهُ قَلِيلاًأَوْ زِدْ عَلَيْهِ</div><p>(A little less than that, or a little more.) meaning, `We have commanded you to stand in prayer for half of the night, either a little more than it or a little less. There is no hardship on you concerning that (slight increase or decrease).</p><h2 class="title">The Way of reciting the Qur'an</h2><p>Concerning Allah's statement,</p><div class="text_uthmani arabic">وَرَتِّلِ الْقُرْءَانَ تَرْتِيلاً</div><p>(And Rattil the Qur'an Tartil.) meaning, recite it slowly, for that will help in understanding the Qur'an and contemplating it. This is how the Prophet used to recite. `A'ishah said, "He (the Prophet) used to recite the chapter slowly, so much so that it would be longer than chapters that were actually longer than it." In Sahih Al-Bukhari, it is recorded from Anas that he was asked about the recitation of the Messenger of Allah , so he replied, "He used to elongate the letters." Then he (Anas) recited,</p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>(In the Name of Allah, the Most Gracious, the Most Merciful.) (1:1) and he elongated "In the Name of Allah," and he elongated "The Most Gracious," and he elongated "The Most Merciful." Ibn Jurayj reported from Ibn Abi Mulaykah, who narrated from Umm Salamah that she was asked about the recitation of the Messenger of Allah , so she said, "He used to pause in his recitation, verse by verse.</p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ - الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ - الرَّحْمَـنِ الرَّحِيمِ - مَـلِكِ يَوْمِ الدِّينِ </div><p>(In the Name of Allah, the Most Gracious, the Most Merciful. All praise is Allah's, the Lord of all that exists. The Most Gracious, the Most Merciful. The Only Owner of the Day of Recompense.) (1:1-4) This was recorded by Ahmad, Abu Dawud and At-Tirmidhi. We have already mentioned the Hadiths which prove the recommendation of slow rhythmic recitation and beautification of the voice while reciting at the beginning of this Tafsir. For example, the Hadith which states,</p><div class="text_uthmani arabic">«زَيِّنُوا الْقُرْآنَ بِأَصْوَاتِكُم»</div><p>(Beautify the Qur'an with your voices.) and the Hadith,</p><div class="text_uthmani arabic">«لَيْسَ مِنَّا مَنْ لَمْ يَتَغَنَّ بِالْقُرْآن»</div><p>(He is not of us who does not chant nicely with the recitation of the Qur'an.) and the Hadith,</p><div class="text_uthmani arabic">«لَقَدْ أُوتِيَ هَذَا مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُد»</div><p>(Verily, he has been given this windpipe from the windpipes of the family of Dawud.) Referring to Abu Musa. Abu Musa replied, "If I knew that you had been listening to my recitation, I would have truly beautified it for you." It has been narrated from Ibn Mas`ud that he said, "Do not scatter the (recitation of) Qur'an out like the scattering of sand, and do not rush through it like the hasty recitation of poetry. Stop at its amazing parts and make your heart move with it. None of you should let his concern be to reach the end of the chapter." This has been recorded by Al-Baghawi. Al-Bukhari recorded from Abi Wa'il that he said, "A man came to Ibn Mas`ud and said, `I read the Mufassal chapters (from Qaf to An-Nas) last night in one unit of prayer.' Ibn Mas`ud said, `This is rushing like the haste of reciting poetry. the Most Merciful. The Only Owner of the Day of Recompense.) (1:1-4) This was recorded by Ahmad, Abu Dawud and At-Tirmidhi. We have already mentioned the Hadiths which prove the recommendation of slow rhythmic recitation and beautification of the voice while reciting at the beginning of this Tafsir. For example, the Hadith which states,</p><div class="text_uthmani arabic">«زَيِّنُوا الْقُرْآنَ بِأَصْوَاتِكُم»</div><p>(Beautify the Qur'an with your voices.) and the Hadith,</p><div class="text_uthmani arabic">«لَيْسَ مِنَّا مَنْ لَمْ يَتَغَنَّ بِالْقُرْآن»</div><p>(He is not of us who does not chant nicely with the recitation of the Qur'an.) and the Hadith,</p><div class="text_uthmani arabic">«لَقَدْ أُوتِيَ هَذَا مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُد»</div><p>(Verily, he has been given this windpipe from the windpipes of the family of Dawud.) Referring to Abu Musa. Abu Musa replied, "If I knew that you had been listening to my recitation, I would have truly beautified it for you." It has been narrated from Ibn Mas`ud that he said, "Do not scatter the (recitation of) Qur'an out like the scattering of sand, and do not rush through it like the hasty recitation of poetry. Stop at its amazing parts and make your heart move with it. None of you should let his concern be to reach the end of the chapter." This has been recorded by Al-Baghawi. Al-Bukhari recorded from Abi Wa'il that he said, "A man came to Ibn Mas`ud and said, `I read the Mufassal chapters (from Qaf to An-Nas) last night in one unit of prayer.' Ibn Mas`ud said, `This is rushing like the haste of reciting poetry.</p><h2 class="title">The Magnificence of the Qur'an</h2><p>Allah then said,</p><div class="text_uthmani arabic">إِنَّا سَنُلْقِى عَلَيْكَ قَوْلاً ثَقِيلاً </div><p>(Verily, We shall send down to you a Word Thaqil.) Al-Hasan and Qatadah both said, "The actions with it." It has also been said that it means it will be heavy at the time of its revelation due to its magnificence. This is similar to what Zayd bin Thabit said. He said, "The Messenger of Allah received some revelation while his thigh was on top of my thigh, and my thigh was almost crushed due to it." Imam Ahmad recorded from `Abdullah bin `Amr that he said, "I asked the Prophet , `O Messenger of Allah! Do you feel anything when revelation comes (to you)' The Messenger of Allah replied,</p><div class="text_uthmani arabic">«أَسْمَعُ صَلَاصِلَ ثُمَّ أَسْكُتُ عِنْدَ ذَلِكَ، فَمَا مِنْ مَرَّةٍ يُوحَى إِلَيَّ إِلَّا ظَنَنْتُ أَنَّ نَفْسِي تُقْبَض»</div><p>(I hear a ringing and then I remain quiet when that occurs. There has not been a single time that revelation has come to me except that I thought that my soul was about to be taken (death).)" Ahmad was alone in narrating this. In the beginning of Sahih Al-Bukhari, it is recorded from `A'ishah that Al-Harith bin Hisham asked the Messenger of Allah , "How does the revelation come to you" The Prophet replied,</p><div class="text_uthmani arabic">«أَحْيَانًا يَأْتِي فِي مِثْلِ صَلْصَلَةِ الْجَرَسِ وَهُوَ أَشَدُّهُ عَلَيَّ، فَيُفْصَمُ عَنِّي وَقَدْ وَعَيْتُ عَنْهُ مَا قَالَ، وَأَحْيَانًا يَتَمَثَّلُ لِي الْمَلَكُ رَجُلًا فَيُكَلِّمُنِي فَأَعِي مَا يَقُول»</div><p>(Sometimes it comes to me like the ringing of a bell, and it is most severe upon me. Then this state passes away from me after I have grasped what is inspired. Sometimes the angel comes to me in the form of a man and talks to me and I grasp whatever he says.) `A'ishah added, "Verily, I saw him receiving revelation and I noticed the sweat dropping from his forehead on a very cold day as the revelation ended." This is the wording recorded by Al-Bukhari. Imam Ahmad recorded from `A'ishah that she said, "If the Messenger of Allah received any revelation while he was on his riding animal, it would begin moving its Jiran intensely." The Jiran is the bottom of the neck. Ibn Jarir chose the interpretation that it (the revelation) is heavy in both ways simultaneously. This is as `Abdur-Rahman bin Zayd bin Aslam said, "Just as it is heavy in this world, it will also be heavy on the Day of Judgement in the Scales."</p><h2 class="title">The Virtue of standing at Night for Prayer</h2><p>Allah says,</p><div class="text_uthmani arabic">إِنَّ نَاشِئَةَ الَّيْلِ هِىَ أَشَدُّ وَطْأً وَأَقْوَمُ قِيلاً </div><p>(Verily, rising (Nashi'ah) at night is better for understanding and more suitable for speech (recitation).) `Umar, Ibn `Abbas and Ibn Zubayr, all said, "The entire night is Nashi'ah." Mujahid and others said the same. It is said "Nasha'a" when a person stands at night to pray. In one narration from Mujahid he said, "(It is) after `Isha' (prayer)." This was also said by Abu Mijlaz, Qatadah, Salim, Abu Hazim and Muhammad bin Al-Munkadir. The point is that Nashi'ah of the night refers to its hours and its times, every hour of it is called Nashi'ah, so it refers to the periods of time. The purpose of this is that standing at night (for prayer) is better for training the heart and the tongue, and more conducive to recitation. Thus, Allah says,</p><div class="text_uthmani arabic">هِىَ أَشَدُّ وَطْأً وَأَقْوَمُ قِيلاً</div><p>(is better for understanding and more suitable for speech (recitation).) meaning, more comprehensive for the matter of performing the recitation and better for understanding it than in the recitation of the day. This is because the daytime is the time for people to disperse and move about, to raise voices and be lively. Al-Hafiz Abu Ya`la Al-Mawsili said, "Ibrahim bin Sa`id Al-Jawhari told us that Abu Usamah told us that Al-A`mash informed us that Anas bin Malik recited this Ayah as: (إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَأَصْوَبُ قِيلًا) (`Verily, rising at night is better for understanding and more correct for the speech.') So a man said to him, `We recite it;</p><div class="text_uthmani arabic">وَأَقْوَمُ قِيلاً</div><p>(more suitable for speech).' So Anas said to him, `Most correct (Aswab), most suitable (Aqwam), the best for preparation (Ahya') and similar words are all the same (in meaning)."' Thus, Allah continues saying,</p><div class="text_uthmani arabic">إِنَّ لَكَ فِى النَّهَارِ سَبْحَاً طَوِيلاً </div><p>(Verily, for you in the day is lengthy Sabh.) Ibn `Abbas, `Ikrimah and "Ata' bin Abi Muslim, all said, "Leisure time and sleep." Abu Al-`Aliyah, Mujahid, Abu Malik, Ad-Dahhak, Al-Hasan, Qatadah, Ar-Rabi` bin Anas and Sufyan Ath-Thawri, all said, "A long amount of leisure time." Qatadah said, "Leisure, aspirations and activities." `Abdur-Rahman bin Zayd bin Aslam said concerning the statement,</p><div class="text_uthmani arabic">إِنَّ لَكَ فِى النَّهَارِ سَبْحَاً طَوِيلاً </div><p>(Verily, for you in the day is lengthy Sabh.) "This means for your needs. Therefore, leave the night open for your religious devotion. Allah said this when the (voluntary) night prayer was obligatory. Then, Allah blessed His servants, lightened the matter and removed its obligation." Then he recited,</p><div class="text_uthmani arabic">قُمِ الَّيْلَ إِلاَّ قَلِيلاً </div><p>(Stand (to pray) all night, except a little.) to the end of the Ayah, then he recited,</p><div class="text_uthmani arabic">إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَى مِن ثُلُثَىِ الَّيْلِ وَنِصْفَهُ</div><p>(Verily, your Lord knows that you do stand less than two- thirds of the night, or half of it.) (73:20) until he reached,</p><div class="text_uthmani arabic">مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ</div><p>(So recite of it what is easy.) (73:20) and Allah says,</p><div class="text_uthmani arabic">وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا </div><p>(And Tahajjud in some parts of the night (also offer the Salah with it), as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.) (17:79) In fact, this is as true as what he (`Abdur-Rahman) said, The proof for this view is what Imam Ahmad recorded in his Musnad, that Sa`id bin Hisham divorced his wife and then traveled to Al-Madinah in order to sell some property he had with her. He intended to use its money to buy an animal and a weapon and then go for Jihad against the Romans until he died. In the process of this he met a group of his people and they informed him that a group of six men from his people had intended that in the time of the Messenger of Allah , upon which he said,</p><div class="text_uthmani arabic">«أَلَيْسَ لَكُمْ فِيَّ أُسْوَةٌ حَسَنَةٌ؟»</div><p>(Is there not for you all an excellent example in me) So he forbade them from that and made them testify that they would take their wives back. Then he (Sa`id) returned to us and informed us that he went to Ibn `Abbas and asked him about the Witr (prayer). Ibn `Abbas said, "Shall I not inform you of the person who is the most knowledgeable person on the earth about the Witr prayer of the Messenger of Allah " He said, "Yes." Ibn `Abbas then said, "Go to `A'ishah and ask her, then return to me and inform me of what she tells you." He said, "Then I went to Hakim bin Aflah and requested him to go with me to her. But he said, `I do not want to be near her. Verily, I forbade her from saying anything concerning these two parties (the parties of `Ali and Mu`awiyah), but she refused and continued being involved with them (in their conflict).' So I adjured him by Allah, so he came with me and we entered upon her (in her house)." So she said, "Is this the Hakim that I know" He (Hakim) said, "Yes." Then she said, "Who is this that is with you" He said, "Sa`id bin Hisham." She said, "Who is Hisham" He said, "He is Ibn `Amir." She then asked Allah to have mercy upon him (`Amir). Then she said, "Yes, `Amir was a true man." Then I (Sa`id) said, "O Mother of the believers! Inform me about the character of the Messenger of Allah ." She replied, "Have you not read the Qur'an" I said, "Of course." Then she said, "Verily, the character of the Messenger of Allah was the Qur'an." I was about to stand and leave, but then I remembered to ask about the night prayer of the Messenger of Allah . I said, "O Mother of the believers! Inform me about the night prayer of the Messenger of Allah ." She said, "Have you not read the Surah,</p><div class="text_uthmani arabic">يأَيُّهَا الْمُزَّمِّلُ </div><p>(O you wrapped up.) I said, "Of course." She then said, "Verily, Allah made standing at night (for prayer) obligatory at the beginning of this Surah. So the Messenger of Allah and his Companions stood for an entire year during the night (in prayer) until their feet swelled. Allah held back the revelation of the end of this Surah for twelve months. Then, Allah revealed the lightening of this burden at the end of this Surah. Then, the standing for night prayer became voluntary after it used to be obligatory." I was about to leave when I remembered to ask her about the Witr prayer of the Messenger of Allah . So I said, "O Mother of the believers! Inform me about the Witr prayer of the Messenger of Allah ." She said, "We used to prepare his Siwak (toothstick) for him and his ablution water, and Allah would awaken him whenever He wished to awaken him during the night. Then, he would clean his teeth with the Siwak and perform ablution. Then, he would pray eight (Rak`ahs) units of prayer and he would not sit during them except at the end of the eighth one. At this point he would sit and remember his Lord the Most High, and supplicate to Him. Afterwards he would stand without saying the greeting of peace (Taslim). He would then pray a ninth unit of prayer and then sit. He would remember Allah Alone and then supplicate to Him (during this sitting). Then, he would say the greetings of peace (to conclude the prayer) making it audible to us. Then, he would pray two more units of prayer after this salutation of peace, while he would be sitting. So these are eleven units of prayer, O my son. Then, when he became older and heavier, he would perform Witr prayer with seven units of prayer, and then he would pray two extra units of prayer after them while sitting after the salutation of peace. So these are nine units of prayer, O my son. Whenever the Messenger of Allah used to pray a particular prayer, he liked to remain consistent in its performance. If he would ever be preoccupied from performing the night prayer by oversleeping, pain or illness, he would pray twelve units of supererogatory prayer during the day. I do not know of Allah's Prophet ever reciting the entire Qur'an in one night before morning nor did he fast an entire month other than the month of Ramadan." So I went to Ibn `Abbas and told him what she had said. Ibn `Abbas then said, "She has spoken truthfully and if I had went to her house I would have remained until she spoke directly to me and I could see her lips moving." This is how Imam Ahmad recorded this narration in its entirety. Muslim also recorded similarly in his Sahih. Ibn Jarir recorded from Abu `Abdur-Rahman that he said, "When the Ayah</p><div class="text_uthmani arabic">يأَيُّهَا الْمُزَّمِّلُ </div><p>(O you wrapped.) (73:1) was revealed, the people stood in night prayer for an entire year until their feet and shins swelled. This continued until Allah revealed,</p><div class="text_uthmani arabic">مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ</div><p>(So recite of it what is easy.) (73:20) Then the people relaxed." Al-Hasan Al-Basri and As-Suddi both said the same. `Ali bin Abi Talhah reported from Ibn `Abbas that he said concerning Allah's statement,</p><div class="text_uthmani arabic">قُمِ الَّيْلَ إِلاَّ قَلِيلاً - نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلاً </div><p>(Stand (to pray) all night, except a little. Half of it or less than that, a little.) (73:2,3) "This became difficult on the believers. Then Allah lightened the matter for them and had mercy on them when He revealed after this,</p><div class="text_uthmani arabic">أَن سَيَكُونُ مِنكُمْ مَّرْضَى وَءَاخَرُونَ يَضْرِبُونَ فِى الاٌّرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ وَءَاخَرُونَ</div><p>(He knows that there will be some among you sick, others traveling through the land, seeking of Allah's bounty.) until Allah says,</p><div class="text_uthmani arabic">مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ</div><p>(So, recite you of the Qur'an as much as may be easy for you.) (73:20) So Allah made the matter easy - and unto Him is due all praise - and he did not make matters difficult." Then Allah says,</p><div class="text_uthmani arabic">وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلاً </div><p>(And remember the Name of your Lord and (Tabattal) devote yourself to Him with complete devotion.) meaning, make much remembrance (Dhikr) of Him, devote yourself to Him and spend your time worshipping Him when you have completed your occupations and what you need from the affairs of your worldly matters. This is as Allah says,</p><div class="text_uthmani arabic">فَإِذَا فَرَغْتَ فَانصَبْ </div><p>(So when you have finished (your occupation), devote yourself for Allah's worship.) (94:7) meaning, when you have completed your tasks and occupations, then busy yourself in His obedience and His worship so that you will have free time for leisure. The meaning of this was said by Ibn Zayd, or close to its meaning. Ibn `Abbas, Mujahid, Abu Salih, `Atiyah, Ad-Dahhak and As-Suddi, all said,</p><div class="text_uthmani arabic">وَتَبَتَّلْ إِلَيْهِ تَبْتِيلاً</div><p>(And (Tabattal) devote yourself to Him with complete devotion.) "This means, make your worship solely for Him alone." Al-Hasan said, "Strive and devote yourself to Him." Ibn Jarir said, "A devout worshipper is called Mutabattil. An example of this is the reported Hadith that he (the Prophet ) forbade At-Tabattul, which means total devotion to worship while avoiding getting married." Allah said,</p><div class="text_uthmani arabic">رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً </div><p>(Lord of the east and the west; La ilaha illa Huwa. So take Him a trustee.) meaning, He is the Owner and Controller of affairs in the eastern regions and the western regions. He is the One except whom there is no deity worthy of worship. Just as you single Him out for worship, you should also single Him out for reliance. Therefore, take Him as a guardian and trustee. This is as Allah says in another Ayah,</p><div class="text_uthmani arabic">فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ</div><p>(So worship Him and rely upon him.) (11:123) It is also similar to His statement,</p><div class="text_uthmani arabic">إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ </div><p>(You (Alone) we worship, and you (Alone) we ask for help.) (1:5) The Ayat with this meaning are numerous. They contain the command to make worship and acts of obedience exclusively for Allah, and to rely solely upon Him.</p>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful.The Command to stand at Night (in Prayer)Allah commands His Messenger to cease being wrapped up, and this means to be covered during the night. He commands him to get up and stand in prayer to His Lord. This is as Allah says,تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفاً وَطَمَعاً وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ (Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend out of what We have bestowed on them.) (32:16) Thus, the Prophet did as Allah ordered him, by standing for prayer at night. This was obligatory upon him alone, as Allah said,وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا (And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.) (17:79) Here Allah explains how much prayer he should perform. Allah says,يأَيُّهَا الْمُزَّمِّلُ - قُمِ الَّيْلَ إِلاَّ قَلِيلاً (O you wrapped up! Stand all night, except a little.) Ibn `Abbas, Ad-Dahhak and As-Suddi all said,يأَيُّهَا الْمُزَّمِّلُ (O you wrapped up!) "This means, O you who are asleep." Qatadah said, "The one who is wrapped up in his garments." Concerning Allah's statement,نِّصْفَهُ(Half of it) means, instead of the whole night.أَوِ انقُصْ مِنْهُ قَلِيلاًأَوْ زِدْ عَلَيْهِ(A little less than that, or a little more.) meaning, `We have commanded you to stand in prayer for half of the night, either a little more than it or a little less. There is no hardship on you concerning that (slight increase or decrease).The Way of reciting the Qur'anConcerning Allah's statement,وَرَتِّلِ الْقُرْءَانَ تَرْتِيلاً(And Rattil the Qur'an Tartil.) meaning, recite it slowly, for that will help in understanding the Qur'an and contemplating it. This is how the Prophet used to recite. `A'ishah said, "He (the Prophet) used to recite the chapter slowly, so much so that it would be longer than chapters that were actually longer than it." In Sahih Al-Bukhari, it is recorded from Anas that he was asked about the recitation of the Messenger of Allah , so he replied, "He used to elongate the letters." Then he (Anas) recited,بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful.) (1:1) and he elongated "In the Name of Allah," and he elongated "The Most Gracious," and he elongated "The Most Merciful." Ibn Jurayj reported from Ibn Abi Mulaykah, who narrated from Umm Salamah that she was asked about the recitation of the Messenger of Allah , so she said, "He used to pause in his recitation, verse by verse.بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ - الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ - الرَّحْمَـنِ الرَّحِيمِ - مَـلِكِ يَوْمِ الدِّينِ (In the Name of Allah, the Most Gracious, the Most Merciful. All praise is Allah's, the Lord of all that exists. The Most Gracious, the Most Merciful. The Only Owner of the Day of Recompense.) (1:1-4) This was recorded by Ahmad, Abu Dawud and At-Tirmidhi. We have already mentioned the Hadiths which prove the recommendation of slow rhythmic recitation and beautification of the voice while reciting at the beginning of this Tafsir. For example, the Hadith which states,«زَيِّنُوا الْقُرْآنَ بِأَصْوَاتِكُم»(Beautify the Qur'an with your voices.) and the Hadith,«لَيْسَ مِنَّا مَنْ لَمْ يَتَغَنَّ بِالْقُرْآن»(He is not of us who does not chant nicely with the recitation of the Qur'an.) and the Hadith,«لَقَدْ أُوتِيَ هَذَا مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُد»(Verily, he has been given this windpipe from the windpipes of the family of Dawud.) Referring to Abu Musa. Abu Musa replied, "If I knew that you had been listening to my recitation, I would have truly beautified it for you." It has been narrated from Ibn Mas`ud that he said, "Do not scatter the (recitation of) Qur'an out like the scattering of sand, and do not rush through it like the hasty recitation of poetry. Stop at its amazing parts and make your heart move with it. None of you should let his concern be to reach the end of the chapter." This has been recorded by Al-Baghawi. Al-Bukhari recorded from Abi Wa'il that he said, "A man came to Ibn Mas`ud and said, `I read the Mufassal chapters (from Qaf to An-Nas) last night in one unit of prayer.' Ibn Mas`ud said, `This is rushing like the haste of reciting poetry. the Most Merciful. The Only Owner of the Day of Recompense.) (1:1-4) This was recorded by Ahmad, Abu Dawud and At-Tirmidhi. We have already mentioned the Hadiths which prove the recommendation of slow rhythmic recitation and beautification of the voice while reciting at the beginning of this Tafsir. For example, the Hadith which states,«زَيِّنُوا الْقُرْآنَ بِأَصْوَاتِكُم»(Beautify the Qur'an with your voices.) and the Hadith,«لَيْسَ مِنَّا مَنْ لَمْ يَتَغَنَّ بِالْقُرْآن»(He is not of us who does not chant nicely with the recitation of the Qur'an.) and the Hadith,«لَقَدْ أُوتِيَ هَذَا مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُد»(Verily, he has been given this windpipe from the windpipes of the family of Dawud.) Referring to Abu Musa. Abu Musa replied, "If I knew that you had been listening to my recitation, I would have truly beautified it for you." It has been narrated from Ibn Mas`ud that he said, "Do not scatter the (recitation of) Qur'an out like the scattering of sand, and do not rush through it like the hasty recitation of poetry. Stop at its amazing parts and make your heart move with it. None of you should let his concern be to reach the end of the chapter." This has been recorded by Al-Baghawi. Al-Bukhari recorded from Abi Wa'il that he said, "A man came to Ibn Mas`ud and said, `I read the Mufassal chapters (from Qaf to An-Nas) last night in one unit of prayer.' Ibn Mas`ud said, `This is rushing like the haste of reciting poetry.The Magnificence of the Qur'anAllah then said,إِنَّا سَنُلْقِى عَلَيْكَ قَوْلاً ثَقِيلاً (Verily, We shall send down to you a Word Thaqil.) Al-Hasan and Qatadah both said, "The actions with it." It has also been said that it means it will be heavy at the time of its revelation due to its magnificence. This is similar to what Zayd bin Thabit said. He said, "The Messenger of Allah received some revelation while his thigh was on top of my thigh, and my thigh was almost crushed due to it." Imam Ahmad recorded from `Abdullah bin `Amr that he said, "I asked the Prophet , `O Messenger of Allah! Do you feel anything when revelation comes (to you)' The Messenger of Allah replied,«أَسْمَعُ صَلَاصِلَ ثُمَّ أَسْكُتُ عِنْدَ ذَلِكَ، فَمَا مِنْ مَرَّةٍ يُوحَى إِلَيَّ إِلَّا ظَنَنْتُ أَنَّ نَفْسِي تُقْبَض»(I hear a ringing and then I remain quiet when that occurs. There has not been a single time that revelation has come to me except that I thought that my soul was about to be taken (death).)" Ahmad was alone in narrating this. In the beginning of Sahih Al-Bukhari, it is recorded from `A'ishah that Al-Harith bin Hisham asked the Messenger of Allah , "How does the revelation come to you" The Prophet replied,«أَحْيَانًا يَأْتِي فِي مِثْلِ صَلْصَلَةِ الْجَرَسِ وَهُوَ أَشَدُّهُ عَلَيَّ، فَيُفْصَمُ عَنِّي وَقَدْ وَعَيْتُ عَنْهُ مَا قَالَ، وَأَحْيَانًا يَتَمَثَّلُ لِي الْمَلَكُ رَجُلًا فَيُكَلِّمُنِي فَأَعِي مَا يَقُول»(Sometimes it comes to me like the ringing of a bell, and it is most severe upon me. Then this state passes away from me after I have grasped what is inspired. Sometimes the angel comes to me in the form of a man and talks to me and I grasp whatever he says.) `A'ishah added, "Verily, I saw him receiving revelation and I noticed the sweat dropping from his forehead on a very cold day as the revelation ended." This is the wording recorded by Al-Bukhari. Imam Ahmad recorded from `A'ishah that she said, "If the Messenger of Allah received any revelation while he was on his riding animal, it would begin moving its Jiran intensely." The Jiran is the bottom of the neck. Ibn Jarir chose the interpretation that it (the revelation) is heavy in both ways simultaneously. This is as `Abdur-Rahman bin Zayd bin Aslam said, "Just as it is heavy in this world, it will also be heavy on the Day of Judgement in the Scales."The Virtue of standing at Night for PrayerAllah says,إِنَّ نَاشِئَةَ الَّيْلِ هِىَ أَشَدُّ وَطْأً وَأَقْوَمُ قِيلاً (Verily, rising (Nashi'ah) at night is better for understanding and more suitable for speech (recitation).) `Umar, Ibn `Abbas and Ibn Zubayr, all said, "The entire night is Nashi'ah." Mujahid and others said the same. It is said "Nasha'a" when a person stands at night to pray. In one narration from Mujahid he said, "(It is) after `Isha' (prayer)." This was also said by Abu Mijlaz, Qatadah, Salim, Abu Hazim and Muhammad bin Al-Munkadir. The point is that Nashi'ah of the night refers to its hours and its times, every hour of it is called Nashi'ah, so it refers to the periods of time. The purpose of this is that standing at night (for prayer) is better for training the heart and the tongue, and more conducive to recitation. Thus, Allah says,هِىَ أَشَدُّ وَطْأً وَأَقْوَمُ قِيلاً(is better for understanding and more suitable for speech (recitation).) meaning, more comprehensive for the matter of performing the recitation and better for understanding it than in the recitation of the day. This is because the daytime is the time for people to disperse and move about, to raise voices and be lively. Al-Hafiz Abu Ya`la Al-Mawsili said, "Ibrahim bin Sa`id Al-Jawhari told us that Abu Usamah told us that Al-A`mash informed us that Anas bin Malik recited this Ayah as: (إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَأَصْوَبُ قِيلًا) (`Verily, rising at night is better for understanding and more correct for the speech.') So a man said to him, `We recite it;وَأَقْوَمُ قِيلاً(more suitable for speech).' So Anas said to him, `Most correct (Aswab), most suitable (Aqwam), the best for preparation (Ahya') and similar words are all the same (in meaning)."' Thus, Allah continues saying,إِنَّ لَكَ فِى النَّهَارِ سَبْحَاً طَوِيلاً (Verily, for you in the day is lengthy Sabh.) Ibn `Abbas, `Ikrimah and "Ata' bin Abi Muslim, all said, "Leisure time and sleep." Abu Al-`Aliyah, Mujahid, Abu Malik, Ad-Dahhak, Al-Hasan, Qatadah, Ar-Rabi` bin Anas and Sufyan Ath-Thawri, all said, "A long amount of leisure time." Qatadah said, "Leisure, aspirations and activities." `Abdur-Rahman bin Zayd bin Aslam said concerning the statement,إِنَّ لَكَ فِى النَّهَارِ سَبْحَاً طَوِيلاً (Verily, for you in the day is lengthy Sabh.) "This means for your needs. Therefore, leave the night open for your religious devotion. Allah said this when the (voluntary) night prayer was obligatory. Then, Allah blessed His servants, lightened the matter and removed its obligation." Then he recited,قُمِ الَّيْلَ إِلاَّ قَلِيلاً (Stand (to pray) all night, except a little.) to the end of the Ayah, then he recited,إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَى مِن ثُلُثَىِ الَّيْلِ وَنِصْفَهُ(Verily, your Lord knows that you do stand less than two- thirds of the night, or half of it.) (73:20) until he reached,مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ(So recite of it what is easy.) (73:20) and Allah says,وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا (And Tahajjud in some parts of the night (also offer the Salah with it), as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.) (17:79) In fact, this is as true as what he (`Abdur-Rahman) said, The proof for this view is what Imam Ahmad recorded in his Musnad, that Sa`id bin Hisham divorced his wife and then traveled to Al-Madinah in order to sell some property he had with her. He intended to use its money to buy an animal and a weapon and then go for Jihad against the Romans until he died. In the process of this he met a group of his people and they informed him that a group of six men from his people had intended that in the time of the Messenger of Allah , upon which he said,«أَلَيْسَ لَكُمْ فِيَّ أُسْوَةٌ حَسَنَةٌ؟»(Is there not for you all an excellent example in me) So he forbade them from that and made them testify that they would take their wives back. Then he (Sa`id) returned to us and informed us that he went to Ibn `Abbas and asked him about the Witr (prayer). Ibn `Abbas said, "Shall I not inform you of the person who is the most knowledgeable person on the earth about the Witr prayer of the Messenger of Allah " He said, "Yes." Ibn `Abbas then said, "Go to `A'ishah and ask her, then return to me and inform me of what she tells you." He said, "Then I went to Hakim bin Aflah and requested him to go with me to her. But he said, `I do not want to be near her. Verily, I forbade her from saying anything concerning these two parties (the parties of `Ali and Mu`awiyah), but she refused and continued being involved with them (in their conflict).' So I adjured him by Allah, so he came with me and we entered upon her (in her house)." So she said, "Is this the Hakim that I know" He (Hakim) said, "Yes." Then she said, "Who is this that is with you" He said, "Sa`id bin Hisham." She said, "Who is Hisham" He said, "He is Ibn `Amir." She then asked Allah to have mercy upon him (`Amir). Then she said, "Yes, `Amir was a true man." Then I (Sa`id) said, "O Mother of the believers! Inform me about the character of the Messenger of Allah ." She replied, "Have you not read the Qur'an" I said, "Of course." Then she said, "Verily, the character of the Messenger of Allah was the Qur'an." I was about to stand and leave, but then I remembered to ask about the night prayer of the Messenger of Allah . I said, "O Mother of the believers! Inform me about the night prayer of the Messenger of Allah ." She said, "Have you not read the Surah,يأَيُّهَا الْمُزَّمِّلُ (O you wrapped up.) I said, "Of course." She then said, "Verily, Allah made standing at night (for prayer) obligatory at the beginning of this Surah. So the Messenger of Allah and his Companions stood for an entire year during the night (in prayer) until their feet swelled. Allah held back the revelation of the end of this Surah for twelve months. Then, Allah revealed the lightening of this burden at the end of this Surah. Then, the standing for night prayer became voluntary after it used to be obligatory." I was about to leave when I remembered to ask her about the Witr prayer of the Messenger of Allah . So I said, "O Mother of the believers! Inform me about the Witr prayer of the Messenger of Allah ." She said, "We used to prepare his Siwak (toothstick) for him and his ablution water, and Allah would awaken him whenever He wished to awaken him during the night. Then, he would clean his teeth with the Siwak and perform ablution. Then, he would pray eight (Rak`ahs) units of prayer and he would not sit during them except at the end of the eighth one. At this point he would sit and remember his Lord the Most High, and supplicate to Him. Afterwards he would stand without saying the greeting of peace (Taslim). He would then pray a ninth unit of prayer and then sit. He would remember Allah Alone and then supplicate to Him (during this sitting). Then, he would say the greetings of peace (to conclude the prayer) making it audible to us. Then, he would pray two more units of prayer after this salutation of peace, while he would be sitting. So these are eleven units of prayer, O my son. Then, when he became older and heavier, he would perform Witr prayer with seven units of prayer, and then he would pray two extra units of prayer after them while sitting after the salutation of peace. So these are nine units of prayer, O my son. Whenever the Messenger of Allah used to pray a particular prayer, he liked to remain consistent in its performance. If he would ever be preoccupied from performing the night prayer by oversleeping, pain or illness, he would pray twelve units of supererogatory prayer during the day. I do not know of Allah's Prophet ever reciting the entire Qur'an in one night before morning nor did he fast an entire month other than the month of Ramadan." So I went to Ibn `Abbas and told him what she had said. Ibn `Abbas then said, "She has spoken truthfully and if I had went to her house I would have remained until she spoke directly to me and I could see her lips moving." This is how Imam Ahmad recorded this narration in its entirety. Muslim also recorded similarly in his Sahih. Ibn Jarir recorded from Abu `Abdur-Rahman that he said, "When the Ayahيأَيُّهَا الْمُزَّمِّلُ (O you wrapped.) (73:1) was revealed, the people stood in night prayer for an entire year until their feet and shins swelled. This continued until Allah revealed,مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ(So recite of it what is easy.) (73:20) Then the people relaxed." Al-Hasan Al-Basri and As-Suddi both said the same. `Ali bin Abi Talhah reported from Ibn `Abbas that he said concerning Allah's statement,قُمِ الَّيْلَ إِلاَّ قَلِيلاً - نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلاً (Stand (to pray) all night, except a little. Half of it or less than that, a little.) (73:2,3) "This became difficult on the believers. Then Allah lightened the matter for them and had mercy on them when He revealed after this,أَن سَيَكُونُ مِنكُمْ مَّرْضَى وَءَاخَرُونَ يَضْرِبُونَ فِى الاٌّرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ وَءَاخَرُونَ(He knows that there will be some among you sick, others traveling through the land, seeking of Allah's bounty.) until Allah says,مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ(So, recite you of the Qur'an as much as may be easy for you.) (73:20) So Allah made the matter easy - and unto Him is due all praise - and he did not make matters difficult." Then Allah says,وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلاً (And remember the Name of your Lord and (Tabattal) devote yourself to Him with complete devotion.) meaning, make much remembrance (Dhikr) of Him, devote yourself to Him and spend your time worshipping Him when you have completed your occupations and what you need from the affairs of your worldly matters. This is as Allah says,فَإِذَا فَرَغْتَ فَانصَبْ (So when you have finished (your occupation), devote yourself for Allah's worship.) (94:7) meaning, when you have completed your tasks and occupations, then busy yourself in His obedience and His worship so that you will have free time for leisure. The meaning of this was said by Ibn Zayd, or close to its meaning. Ibn `Abbas, Mujahid, Abu Salih, `Atiyah, Ad-Dahhak and As-Suddi, all said,وَتَبَتَّلْ إِلَيْهِ تَبْتِيلاً(And (Tabattal) devote yourself to Him with complete devotion.) "This means, make your worship solely for Him alone." Al-Hasan said, "Strive and devote yourself to Him." Ibn Jarir said, "A devout worshipper is called Mutabattil. An example of this is the reported Hadith that he (the Prophet ) forbade At-Tabattul, which means total devotion to worship while avoiding getting married." Allah said,رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً (Lord of the east and the west; La ilaha illa Huwa. So take Him a trustee.) meaning, He is the Owner and Controller of affairs in the eastern regions and the western regions. He is the One except whom there is no deity worthy of worship. Just as you single Him out for worship, you should also single Him out for reliance. Therefore, take Him as a guardian and trustee. This is as Allah says in another Ayah,فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ(So worship Him and rely upon him.) (11:123) It is also similar to His statement,إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (You (Alone) we worship, and you (Alone) we ask for help.) (1:5) The Ayat with this meaning are numerous. They contain the command to make worship and acts of obedience exclusively for Allah, and to rely solely upon Him.

Keep watch all the night except some,

Stand up for worship during the night, except for some part of it.

keep vigil the night, except a little

Keep awake [in prayer] at night, all but a small part

Stay up the night long save a little -

Stand (to pray) all night, except a little.

Stay up during the night, except a little.

Stand up in Prayer by night, all but a small part of it;

Stand (to pray) all night, except a little.

Keep vigil the night long, save a little -

Stand vigil through the night, except for a little [of it],

rise (to pray) the night except a little;

Arise [to pray] the night, except for a little -

worship (God) for a few hours at night.

Rise to pray in the night except a little,

Qumi allayla ill<u>a</u> qaleel<u>a</u><b>n</b>

stand up to pray for much of the night.

Stand (to prayer) by night, but not all night,-

73

قُمِ ٱلَّيْلَ إِلَّا قَلِيلًا

Offer prayer at night except for a little part of it.

Offer prayer at night except for a little part of it.

<p>Injunctions Pertaining to salat-ut-Tahajjud and its Abrogation</p><p>Reading into the titles muzzammil and muddaththir a consensus of scholarly opinion assigns the revelation of this Surah to the earliest period when the five daily prayers had not become obligatory. They were prescribed on the night of Holy Prophet's ﷺ Ascent to heavens. [ mi` raj ].</p><p>Imam Baghawl (رح) ، says, on the basis of Ahadith reported by Sayyidah ` A'ishah Siddigah ؓ and others, that 'night-prayer' was compulsory for the Holy Prophet ﷺ and the entire Muslim community until the five prayers were not prescribed.</p><p>This verse not only prescribes the night-prayer but it also prescribes to stand up in prayer from at least one quarter of the night, because the verse under comment basically commanded to stand up all night to pray except a little portion of it.</p><p>Imam Baghawi (رح) says, on the basis of narration of Ahadith, that the Holy Prophet ﷺ and the noble Companions ؓ in compliance with this command, spent the major portion of the night in tahajjud, so much so that their feet would swell and this exertion caused hardship and difficulty to them. This situation continued for a year. After that, towards the end of the Surah, the following injunction was revealed:</p><p>فَاقْرَ‌ءُوا مَا تَيَسَّرَ‌ مِنْهُ</p><p>'...Therefore, recite as much of it as is easy_[ 73:20] '</p><p>It repealed the obligation of staying up for a long time, and granted them concession and permission to stay up for prayer as much as they could easily manage. This is transmitted by Abu Dawud and Nasa'i on the authority of Sayyidah ` A'ishah ؓ ، Sayyidna Ibn ` Abbas ؓ says that when the five prescribed prayers became obligatory on the night of mi` raj, the obligatory nature of tahajjud was abrogated. It was, however, retained as sunnah, because the Holy Prophet ﷺ performed it most regularly. Most of the blessed Companions ؓ were regular with their tahajjud as well. [ Mazhari ] Let us now analyze the wordings of the verses.</p><p>قُمِ اللَّيْلَ إِلَّا قَلِيلًا 'stand at night (for prayer) except a little_[ 73:2] '. The word al-lail with the definite article 'al' connotes 'the entire night', signifying that he should stay up the whole night for prayer except a little portion of it. As the word 'little' is indefinite, the verse further clarifies:</p><p>نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا 'half of it, or make it a little less, [ 3] or أَوْ زِدْ عَلَيْهِ make it a little more [ 73:4] '. This is explicative of the exception 'except a little'. A question may be raised here that 'a little' cannot be 'half. The answer is that the earlier portion of the night is spent in the prayer at maghrib and ` isha'. 'Half then refers to the half of the rest of the night. Its total in relation to the whole night amounts to 'a little'. The verse permits to reduce it a little less than half and it also permits to add to it a little more than half. Thus it was compulsory to stay up at least for a little over one fourth of a night for prayer.</p>

Injunctions Pertaining to salat-ut-Tahajjud and its AbrogationReading into the titles muzzammil and muddaththir a consensus of scholarly opinion assigns the revelation of this Surah to the earliest period when the five daily prayers had not become obligatory. They were prescribed on the night of Holy Prophet's ﷺ Ascent to heavens. [ mi` raj ].Imam Baghawl (رح) ، says, on the basis of Ahadith reported by Sayyidah ` A'ishah Siddigah ؓ and others, that 'night-prayer' was compulsory for the Holy Prophet ﷺ and the entire Muslim community until the five prayers were not prescribed.This verse not only prescribes the night-prayer but it also prescribes to stand up in prayer from at least one quarter of the night, because the verse under comment basically commanded to stand up all night to pray except a little portion of it.Imam Baghawi (رح) says, on the basis of narration of Ahadith, that the Holy Prophet ﷺ and the noble Companions ؓ in compliance with this command, spent the major portion of the night in tahajjud, so much so that their feet would swell and this exertion caused hardship and difficulty to them. This situation continued for a year. After that, towards the end of the Surah, the following injunction was revealed:فَاقْرَ‌ءُوا مَا تَيَسَّرَ‌ مِنْهُ'...Therefore, recite as much of it as is easy_[ 73:20] 'It repealed the obligation of staying up for a long time, and granted them concession and permission to stay up for prayer as much as they could easily manage. This is transmitted by Abu Dawud and Nasa'i on the authority of Sayyidah ` A'ishah ؓ ، Sayyidna Ibn ` Abbas ؓ says that when the five prescribed prayers became obligatory on the night of mi` raj, the obligatory nature of tahajjud was abrogated. It was, however, retained as sunnah, because the Holy Prophet ﷺ performed it most regularly. Most of the blessed Companions ؓ were regular with their tahajjud as well. [ Mazhari ] Let us now analyze the wordings of the verses.قُمِ اللَّيْلَ إِلَّا قَلِيلًا 'stand at night (for prayer) except a little_[ 73:2] '. The word al-lail with the definite article 'al' connotes 'the entire night', signifying that he should stay up the whole night for prayer except a little portion of it. As the word 'little' is indefinite, the verse further clarifies:نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا 'half of it, or make it a little less, [ 3] or أَوْ زِدْ عَلَيْهِ make it a little more [ 73:4] '. This is explicative of the exception 'except a little'. A question may be raised here that 'a little' cannot be 'half. The answer is that the earlier portion of the night is spent in the prayer at maghrib and ` isha'. 'Half then refers to the half of the rest of the night. Its total in relation to the whole night amounts to 'a little'. The verse permits to reduce it a little less than half and it also permits to add to it a little more than half. Thus it was compulsory to stay up at least for a little over one fourth of a night for prayer.

A half of it or a little less

For half the night, or reduce some from it.

(a half of it, or diminish a little,

of one-half thereof - or make it a little less than that,

A half thereof, or abate a little thereof,

Half of it, or a little less than that,

For half of it, or reduce it a little.

half of it, or reduce it a little;

Half of it or less than that, a little.

A half thereof, or abate a little thereof

a half, or reduce a little from that

half the night, or a little less

Half of it - or subtract from it a little

(Worship Him) for more or less than half of the night

Half of it, or lessen it a little,

Ni<u>s</u>fahu awi onqu<u>s</u> minhu qaleel<u>a</u><b>n</b>

It may be half the night or a little less than that

Half of it,- or a little less,

73

نِّصْفَهُۥٓ أَوِ ٱنقُصْ مِنْهُ قَلِيلًا

Pray for half of it if you wish, or pray for a little less than half until you reach one third.

Pray for half of it if you wish, or pray for a little less than half until you reach one third.

Or a little more, and recite the Qur'an slowly and distinctly.

Or increase a little upon it, and recite the Qur’an slowly in stages.

or add a little), and chant the Koran very distinctly;

or add to it [at will]; and [during that time] recite the Qur’an calmly and distinctly, with thy mind attuned to its meaning.

Or increase thereto. And intone the Qur'an with a measured intontion. s

Or a little more; and recite the Quran (aloud) in a slow, (pleasant tone and) style.

Or add to it; and chant the Quran rhythmically.

or add to it a little; and recite the Qur'an slowly and distinctly.

Or a little more. And Rattil the Qur'an Tartil.

Or add (a little) thereto - and chant the Qur'an in measure,

or add to it, and recite the Quran in a measured tone.

or a little more; and with recitation, recite the Koran.

Or add to it, and recite the Qur'an with measured recitation.

and recite the Quran in a distinct tone;

Or add to it, and recite the Quran as it ought to be recited.

Aw zid AAalayhi warattili alqur<u>a</u>na tarteel<u>a</u><b>n</b>

or a little more, but recite the Quran slowly and distinctly.

Or a little more; and recite the Qur'an in slow, measured rhythmic tones.

73

أَوْ زِدْ عَلَيْهِ وَرَتِّلِ ٱلْقُرْءَانَ تَرْتِيلًا

Or increase it until you reach two thirds. Make the Qur’ān clear when you recite it and recite it slowly.

Or increase it until you reach two thirds. Make the Qur’ān clear when you recite it and recite it slowly.

<p>وَرَ‌تِّلِ الْقُرْ‌آنَ تَرْ‌تِيلًا '...and recite the Qur'an clearly with tartil (in a distinct and measured tone). [ 73:4] '. The word tartil , according to Imam Raghib as explicated in al-Mufradat, originally means 'to put together and arrange well the component parts of a word and speech and make it distinct'. The purport of the verse is to say that the Qur'an must not be recited in haste, but in a leisurely manner, distinctly, deliberately and in well-measured tone. At the same time, it is necessary to reflect on its meaning and message. [ Mazhari ]. The clause wa rattil is grammatically conjoined to qumil lail and signifies what is required to be done in tahajjud prayer. Although it comprises many components like tasbih, ruku ' (bowing), sujud (prostration) and so on, the verse indicates that the basic component of prayer is recitation of the Qur'an. The authentic Traditions bear testimony to the fact that the tahajjud prayer of the Holy Prophet ﷺ used to be prolonged very much. The noble Companions and their pupils followed the same pattern.</p><p>Ruling [ 1]</p><p>The verse under comment clarifies that the recitation of the Qur'an is required to be with tartil [ distinct recitation in well-measured tone ]. The Holy Prophet's ﷺ recitation fulfilled the requirements of tartil. Some people inquired from Sayyidah 'Umm Salamah ؓ about the Holy Prophet's ﷺ recitation of Qur'an in night-prayers. She emulated his recitation in which every single letter was clear and distinct. [ Tirmidhi, Abu Dawud, Nasal - as quoted by Mazhari ].</p><p>Ruling [ 2]</p><p>Tartil includes slow rhythmic recitation and beautification of the voice while reciting. Sayyidna Abu Hurairah ؓ narrates that the Messenger of Allah ﷺ said: "Allah does not listen to any recitation as much as he listens to the recitation of a Prophet who recites with a beautiful voice." [ Mazhari ].</p><p>Sayyidna ` Alqamah ؓ saw a person reciting with a beautiful voice and he exclaimed:</p><p>لقد رتّل القراٰن فداہ ابی و اُمِّی</p><p>"He has recited the Qur'an with tartil: May my parents be sacrificed to him!" [ Quriubi ].</p><p>In short, tartil basically signifies that the letters and the words must be pronounced clearly and distinctly that will help understanding the Qur'an, and paying due care to its meaning. Hasan al-Basri (رح) reports that Allah's Messenger ﷺ passed by a person who was reciting a verse of the Qur'an and weeping. He said to the people, 'Have you heard of the command of Allah' وَرَ‌تِّلِ الْقُرْ‌آنَ تَرْ‌تِيلًا '...and recite the Qur'an clearly with tartil (in a distinct and measured tone). [ 73:4] '? This is tartil which this person is doing. [ Qurtubi ]</p>

وَرَ‌تِّلِ الْقُرْ‌آنَ تَرْ‌تِيلًا '...and recite the Qur'an clearly with tartil (in a distinct and measured tone). [ 73:4] '. The word tartil , according to Imam Raghib as explicated in al-Mufradat, originally means 'to put together and arrange well the component parts of a word and speech and make it distinct'. The purport of the verse is to say that the Qur'an must not be recited in haste, but in a leisurely manner, distinctly, deliberately and in well-measured tone. At the same time, it is necessary to reflect on its meaning and message. [ Mazhari ]. The clause wa rattil is grammatically conjoined to qumil lail and signifies what is required to be done in tahajjud prayer. Although it comprises many components like tasbih, ruku ' (bowing), sujud (prostration) and so on, the verse indicates that the basic component of prayer is recitation of the Qur'an. The authentic Traditions bear testimony to the fact that the tahajjud prayer of the Holy Prophet ﷺ used to be prolonged very much. The noble Companions and their pupils followed the same pattern.Ruling [ 1]The verse under comment clarifies that the recitation of the Qur'an is required to be with tartil [ distinct recitation in well-measured tone ]. The Holy Prophet's ﷺ recitation fulfilled the requirements of tartil. Some people inquired from Sayyidah 'Umm Salamah ؓ about the Holy Prophet's ﷺ recitation of Qur'an in night-prayers. She emulated his recitation in which every single letter was clear and distinct. [ Tirmidhi, Abu Dawud, Nasal - as quoted by Mazhari ].Ruling [ 2]Tartil includes slow rhythmic recitation and beautification of the voice while reciting. Sayyidna Abu Hurairah ؓ narrates that the Messenger of Allah ﷺ said: "Allah does not listen to any recitation as much as he listens to the recitation of a Prophet who recites with a beautiful voice." [ Mazhari ].Sayyidna ` Alqamah ؓ saw a person reciting with a beautiful voice and he exclaimed:لقد رتّل القراٰن فداہ ابی و اُمِّی"He has recited the Qur'an with tartil: May my parents be sacrificed to him!" [ Quriubi ].In short, tartil basically signifies that the letters and the words must be pronounced clearly and distinctly that will help understanding the Qur'an, and paying due care to its meaning. Hasan al-Basri (رح) reports that Allah's Messenger ﷺ passed by a person who was reciting a verse of the Qur'an and weeping. He said to the people, 'Have you heard of the command of Allah' وَرَ‌تِّلِ الْقُرْ‌آنَ تَرْ‌تِيلًا '...and recite the Qur'an clearly with tartil (in a distinct and measured tone). [ 73:4] '? This is tartil which this person is doing. [ Qurtubi ]

We shall soon entrust to you a message heavy (with solemnity).

Indeed We shall soon ordain a heavy responsibility upon you.

Behold, We shall cast upon thee a weighty word;

Behold, We shall bestow upon thee a weighty message –

Verily We! anon We shall cast upon thee a weighty word.

Verily, We shall send down to you a weighty Word (i.e. obligations, legal laws, etc.).

We are about to give you a heavy message.

Behold, We shall cast upon you a Weighty Word.

Verily, We shall send down to you a Word Thaqil.

For we shall charge thee with a word of weight.

Indeed soon We shall cast on you a weighty discourse.

We are about to cast upon you a weighty Word.

Indeed, We will cast upon you a heavy word.

We are about to reveal to you a mighty word.

Surely We will make to light upon you a weighty Word.

Inn<u>a</u> sanulqee AAalayka qawlan thaqeel<u>a</u><b>n</b>

For We are about to send down to you a message of considerable gravity.

Soon shall We send down to thee a weighty Message.

73

إِنَّا سَنُلْقِى عَلَيْكَ قَوْلًا ثَقِيلًا

I am going to send down on you, O Messenger, the Qur’ān, which is a heavy word, due to the obligations, limits, provisions, etiquettes etc. that it contains.

I am going to send down on you, O Messenger, the Qur’ān, which is a heavy word, due to the obligations, limits, provisions, etiquettes etc. that it contains.

<p>إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا ('We are going to send down to you a weighty discourse... 73:5) ' The word thagil means 'heavy' and the phrase 'weighty discourse' refers to the Qur'an, because the Qur'anic teachings of lawful and unlawful are permanently binding and carrying them out is the weightiest task for human nature, except those for whom Allah makes it easier. According to oft-quoted Ahadith, whenever a revelation descended upon the Holy Prophet t, he went into a trance and felt a peculiar sensation, so that even on an extremely cold day drops of sweat fell from his forehead, and he felt his body has become heavier. The Qur'anic revelation being 'a weighty discourse', his paroxysm was due to this sensation. If the Holy Prophet ﷺ received revelation while he was on his riding animal, it would begin to move the bottom of its neck intensely. [ Bukhari and others ].</p><p>The verse under comment prescribes tahajjud prayer on man, so that he may become accustomed to the difficulty of waking at night. This is a struggle against excess sleep and comfort of the carnal self. This exercise will make it easier to abide by the injunctions contained in the 'weighty discourse', that is, the Holy Qur'an.</p>

إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا ('We are going to send down to you a weighty discourse... 73:5) ' The word thagil means 'heavy' and the phrase 'weighty discourse' refers to the Qur'an, because the Qur'anic teachings of lawful and unlawful are permanently binding and carrying them out is the weightiest task for human nature, except those for whom Allah makes it easier. According to oft-quoted Ahadith, whenever a revelation descended upon the Holy Prophet t, he went into a trance and felt a peculiar sensation, so that even on an extremely cold day drops of sweat fell from his forehead, and he felt his body has become heavier. The Qur'anic revelation being 'a weighty discourse', his paroxysm was due to this sensation. If the Holy Prophet ﷺ received revelation while he was on his riding animal, it would begin to move the bottom of its neck intensely. [ Bukhari and others ].The verse under comment prescribes tahajjud prayer on man, so that he may become accustomed to the difficulty of waking at night. This is a struggle against excess sleep and comfort of the carnal self. This exercise will make it easier to abide by the injunctions contained in the 'weighty discourse', that is, the Holy Qur'an.

Surely in the watches of the night the soul is most receptive and words more telling.

Indeed getting up in the night is tougher, and the words flow with strength.

surely the first part of the night is heavier in tread, more upright in speech,

[and,] verily, the hours of night the mind most strongly and speak with the clearest voice,

Verily the rising by night! it is most curbing and most conducive to right speech.

Verily, the rising by night (for Tahajjud prayer) is very hard and most potent and good for governing (the soul), and most suitable for (understanding) the Word (of Allah).

The vigil of night is more effective, and better suited for recitation.

Surely getting up at night is the best means of subduing the self and is more suitable for uprightness in speech.

Verily, rising (Nashi'ah) at night is better for understanding and more suitable for speech (recitation).

Lo! the vigil of the night is (a time) when impression is more keen and speech more certain.

Indeed the watch of the night is firmer in tread and more upright in respect to speech,

Indeed, the first part of night is heavier in tread, and more upright in speech.

Indeed, the hours of the night are more effective for concurrence [of heart and tongue] and more suitable for words.

Prayer at night leaves the strongest impression on one's soul and the words spoken are more consistent.

Surely the rising by night is the firmest way to tread and the best corrective of speech.

Inna n<u>a</u>shiata allayli hiya ashaddu wa<u>t</u>an waaqwamu qeel<u>a</u><b>n</b>

Surely, getting up at night [for worship] is the most potent means of subduing the self and most suitable for the word [of prayer].

Truly the rising by night is most potent for governing (the soul), and most suitable for (framing) the Word (of Prayer and Praise).

73

إِنَّ نَاشِئَةَ ٱلَّيْلِ هِىَ أَشَدُّ وَطْـًٔا وَأَقْوَمُ قِيلًا

The hours of the night are more suited to the heart for recitation and more correct in speech.

The hours of the night are more suited to the heart for recitation and more correct in speech.

<p>إِنَّ نَاشِئَةَ اللَّيْلِ ('Truly, rising by night [ for prayer of tahajjud ] is the most effective way to subdue (one's self) and to make speech more upright.... 73:6). The word nashi'ah, on the grammatical measure of ` afiyah, is an infinitive noun which signifies 'to rise by night for prayer'. Sayyidah ` A'ishah ؓ said that nashi'at-ul-lail means 'to rise by night for night-prayer after sleeping'. According to this definition, nashi'at-ul-lail refers to tahajjud prayer. Furthermore, the word tahajjud itself, literally, means 'to sleep at night and then wake up to perform the prayer'. Ibn Kaisan (رح) has said that prayer at the later part of the night is called nashi'at-ul-lail. Ibn Zaid (رح) says that performing prayer at any part of the night is nashi'at-ul-lail. Hasan al-Basri (رح) says that any prayer after the ` Isha' prayer is nashi'at-ul-lail. Ibn Abi Mulaikah ؓ says that he asked Sayyidna Ibn ` Abbas and Ibn Zubair u about the meaning of nashi'at-ul-lail, they replied as follows: الّیل کلّھا ناشٔۃ (The entire night is nashi'ah." - Mazhari)</p><p>There is no conflict in these interpretations. The point is that the terms nashi'ah of the night and qiyam of the night are general, and may refer to any hour of night. Thus the two terms apply equally to</p><p>performing night-prayer in any part of the night, especially the one performed after ` Isha' prayer as explained by Sayyidna Hasan al-Basri (رح) . However, the constant practice of the Holy Prophet ﷺ ، that of the overwhelming majority of the Companions and their pupils, and that of the righteous predecessors of the 'Ummah was that they performed this prayer in the later part of the night after waking from sleep, and therefore it is more virtuous, more meritorious and attracts more blessings. Performing any nafl [ voluntary ] prayer after ` Isha' prayer fulfills the sunnah requirement of nashi'ah of the night and qiyam of the night.</p><p>هِيَ أَشَدُّ وَطْئًا (...is the most effective way to subdue (one's self) and to make speech more upright... 73:6). The word wat'an, with the letter waw carrying fath [=a ], is an infinitive which means 'to subdue' or 'to suppress'. Given this meaning, the sense is that this time of night helps one to suppress his evil desires and keep them under, control. This meaning is adopted by Maulana Ashraf Ali Thanawi (رح) and the translation of the text is based on this interpretation. In another qira'ah (version), however, the word is pronounced 'wita'an'. It is an infinitive that means 'to conform'. On another occasion in the Qur'an, we come across the following verse wherein a verb derived from this root is contained. The word in that verse is used in the same sense, thus:</p><p>لِّيُوَاطِئُوا عِدَّةَ مَا حَرَّ‌مَ اللَّـهُ</p><p>'...so that they may conform (only) to the number of what Allah has sanctified - [ 9:37] '</p><p>Leading authorities on Tafsir, like Ibn Zaid and Ibn ` Abbas ؓ ، have interpreted the word in the same sense here. Ibn Zaid ؓ said that getting up in the night for prayer is the most effective means of making the heart, eye, ear and tongue to mutually correspond and conform. Ibn ` Abbas ؓ said that the phrase means that during this time there is the closest degree of conformity and harmony between the ear and the heart. This is because there is no noise at the time of night when most people are asleep and one will not be disturbed as one is during the daytime. At night time when the tongue recites the Qur'an, the ears will be conducive to listening to the recitation with due concentration, and the heart will be conducive to understanding and considering its meaning and message.</p><p>وَأَقْوَمُ قِيلًا (And to make speech more upright - 73:6) The word aqwam means 'more upright'. The verse signifies that the recitation of the Qur'an is more upright and concentrated, because during the night there are no noises and commotion to distract the heart or the mind.</p><p>In sum, the purport of the verse is to put forward the wisdom underlying the injunction of the 'night-prayer' for the common people. The preceding verse put forward its wisdom for the Holy Prophet ﷺ :</p><p>إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا</p><p>'We are going to send down to you a weighty discourse.[ 73:5] '.</p><p>The 'weighty discourse' was concerned specifically with the Holy Prophet ﷺ as it was revealed to him. But for common people, Night-Prayer has two characteristics: [ 1] bringing harmony between the heart and the tongue; and [ 2] peace of mind - making it easier to recite the Qur'an.</p>

إِنَّ نَاشِئَةَ اللَّيْلِ ('Truly, rising by night [ for prayer of tahajjud ] is the most effective way to subdue (one's self) and to make speech more upright.... 73:6). The word nashi'ah, on the grammatical measure of ` afiyah, is an infinitive noun which signifies 'to rise by night for prayer'. Sayyidah ` A'ishah ؓ said that nashi'at-ul-lail means 'to rise by night for night-prayer after sleeping'. According to this definition, nashi'at-ul-lail refers to tahajjud prayer. Furthermore, the word tahajjud itself, literally, means 'to sleep at night and then wake up to perform the prayer'. Ibn Kaisan (رح) has said that prayer at the later part of the night is called nashi'at-ul-lail. Ibn Zaid (رح) says that performing prayer at any part of the night is nashi'at-ul-lail. Hasan al-Basri (رح) says that any prayer after the ` Isha' prayer is nashi'at-ul-lail. Ibn Abi Mulaikah ؓ says that he asked Sayyidna Ibn ` Abbas and Ibn Zubair u about the meaning of nashi'at-ul-lail, they replied as follows: الّیل کلّھا ناشٔۃ (The entire night is nashi'ah." - Mazhari)There is no conflict in these interpretations. The point is that the terms nashi'ah of the night and qiyam of the night are general, and may refer to any hour of night. Thus the two terms apply equally toperforming night-prayer in any part of the night, especially the one performed after ` Isha' prayer as explained by Sayyidna Hasan al-Basri (رح) . However, the constant practice of the Holy Prophet ﷺ ، that of the overwhelming majority of the Companions and their pupils, and that of the righteous predecessors of the 'Ummah was that they performed this prayer in the later part of the night after waking from sleep, and therefore it is more virtuous, more meritorious and attracts more blessings. Performing any nafl [ voluntary ] prayer after ` Isha' prayer fulfills the sunnah requirement of nashi'ah of the night and qiyam of the night.هِيَ أَشَدُّ وَطْئًا (...is the most effective way to subdue (one's self) and to make speech more upright... 73:6). The word wat'an, with the letter waw carrying fath [=a ], is an infinitive which means 'to subdue' or 'to suppress'. Given this meaning, the sense is that this time of night helps one to suppress his evil desires and keep them under, control. This meaning is adopted by Maulana Ashraf Ali Thanawi (رح) and the translation of the text is based on this interpretation. In another qira'ah (version), however, the word is pronounced 'wita'an'. It is an infinitive that means 'to conform'. On another occasion in the Qur'an, we come across the following verse wherein a verb derived from this root is contained. The word in that verse is used in the same sense, thus:لِّيُوَاطِئُوا عِدَّةَ مَا حَرَّ‌مَ اللَّـهُ'...so that they may conform (only) to the number of what Allah has sanctified - [ 9:37] 'Leading authorities on Tafsir, like Ibn Zaid and Ibn ` Abbas ؓ ، have interpreted the word in the same sense here. Ibn Zaid ؓ said that getting up in the night for prayer is the most effective means of making the heart, eye, ear and tongue to mutually correspond and conform. Ibn ` Abbas ؓ said that the phrase means that during this time there is the closest degree of conformity and harmony between the ear and the heart. This is because there is no noise at the time of night when most people are asleep and one will not be disturbed as one is during the daytime. At night time when the tongue recites the Qur'an, the ears will be conducive to listening to the recitation with due concentration, and the heart will be conducive to understanding and considering its meaning and message.وَأَقْوَمُ قِيلًا (And to make speech more upright - 73:6) The word aqwam means 'more upright'. The verse signifies that the recitation of the Qur'an is more upright and concentrated, because during the night there are no noises and commotion to distract the heart or the mind.In sum, the purport of the verse is to put forward the wisdom underlying the injunction of the 'night-prayer' for the common people. The preceding verse put forward its wisdom for the Holy Prophet ﷺ :إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا'We are going to send down to you a weighty discourse.[ 73:5] '.The 'weighty discourse' was concerned specifically with the Holy Prophet ﷺ as it was revealed to him. But for common people, Night-Prayer has two characteristics: [ 1] bringing harmony between the heart and the tongue; and [ 2] peace of mind - making it easier to recite the Qur'an.

Indeed during the day you have a long schedule of occupations.

Indeed you have a lot of matters during the day.

surely in the day thou hast long business.

whereas by day a long chain of doings is thy portion.

Verily there is for thee by day occupation prolonged.

Verily, there is for you by day prolonged occupation with ordinary duties,

In the daytime, you have lengthy work to do.

You are indeed much occupied during the day with the affairs of the world.

Verily, for you in the day is lengthy Sabh.

Lo! thou hast by day a chain of business.

for indeed during the day you have drawn-out engagements.

You have by day prolonged occupations.

Indeed, for you by day is prolonged occupation.

During the day, you are preoccupied with many activities.

Surely you have in the day time a long occupation.

Inna laka fee a<b>l</b>nnah<u>a</u>ri sab<u>h</u>an <u>t</u>aweel<u>a</u><b>n</b>

You have by day prolonged occupations [with Dawah work].

True, there is for thee by day prolonged occupation with ordinary duties:

73

إِنَّ لَكَ فِى ٱلنَّهَارِ سَبْحًا طَوِيلًا

In the day you are busy in your work, and are distracted from reciting the Qur’ān, so pray at night.

In the day you are busy in your work, and are distracted from reciting the Qur’ān, so pray at night.

<p>إِنَّ لَكَ فِي النَّهَارِ‌ سَبْحًا طَوِيلًا (Surely, in daytime, you have a lengthy work to do... 73:7). The word sabhun, literally means, 'to flow, walk or move about' from which we also get the sense 'of swimming in the water' because when a swimmer swims in the water, he moves about in it freely without any obstruction. Here the word signifies 'long chain of engagements in the day' which refers to multifarious duties to be performed with alacrity, such as educating the people, preaching to them, reforming humanity, performing domestic chores, discharging social responsibilities and moving about to many other tasks and obligations.</p><p>The current verse explicates the third point of wisdom as to why night-prayer was enjoined. This relates both to the Holy Prophet ﷺ and the general body of the Muslim community. During the day the Holy Prophet ﷺ as well as other people have a long chain of engagements for which they disperse and move about as explained in the foregoing paragraph. As a result, it is difficult for them to concentrate on their worshipping activity. The night should be reserved for this purpose. A person should sleep according to his need and perform his night-prayer as well.</p><p>A Special Note</p><p>Jurists have said that the verse under comment confirms that scholars</p>

إِنَّ لَكَ فِي النَّهَارِ‌ سَبْحًا طَوِيلًا (Surely, in daytime, you have a lengthy work to do... 73:7). The word sabhun, literally means, 'to flow, walk or move about' from which we also get the sense 'of swimming in the water' because when a swimmer swims in the water, he moves about in it freely without any obstruction. Here the word signifies 'long chain of engagements in the day' which refers to multifarious duties to be performed with alacrity, such as educating the people, preaching to them, reforming humanity, performing domestic chores, discharging social responsibilities and moving about to many other tasks and obligations.The current verse explicates the third point of wisdom as to why night-prayer was enjoined. This relates both to the Holy Prophet ﷺ and the general body of the Muslim community. During the day the Holy Prophet ﷺ as well as other people have a long chain of engagements for which they disperse and move about as explained in the foregoing paragraph. As a result, it is difficult for them to concentrate on their worshipping activity. The night should be reserved for this purpose. A person should sleep according to his need and perform his night-prayer as well.A Special NoteJurists have said that the verse under comment confirms that scholars

But recite the name of your Lord withdrawing yourself from everything, devoting yourself exclusively to Him.

And remember the name of your Lord and, leaving others, devote yourself solely to Him.

And remember the Name of thy Lord, and devote thyself unto Him very devoutly.

But [whether by night or by day,] remember thy Sustainer's name, and devote thyself unto Him with utter devotion.

And remember thou the name of thy Lord, and devote thyself to Him with an exclusive devotion.

And remember the Name of your Lord and devote yourself to Him with a complete devotion.

So remember the Name of your Lord, and devote yourself to Him wholeheartedly.

So remember the name of your Lord and devote yourself to Him with exclusive devotion.

And remember the Name of your Lord and (Tabattil) devote yourself to Him with complete devotion.

So remember the name of thy Lord and devote thyself with a complete devotion -

So celebrate the Name of your Lord and dedicate yourself to Him with total dedication.

Remember the Name of your Lord and dedicate yourself devoutly to Him.

And remember the name of your Lord and devote yourself to Him with [complete] devotion.

Glorify the Name of your Lord, the Lord of the eastern and western regions, with due sincerity.

And remember the name of your Lord and devote yourself to Him with (exclusive) devotion.

Wa<b>o</b><u>th</u>kuri isma rabbika watabattal ilayhi tabteel<u>a</u><b>n</b>

Remember the name of your Lord, and devote yourself to Him wholeheartedly.

But keep in remembrance the name of thy Lord and devote thyself to Him whole-heartedly.

73

وَٱذْكُرِ ٱسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا

Remember Allah with various forms of remembrance, and devote yourself to Him (may He be glorified) fully by making your worship solely for Him.

Remember Allah with various forms of remembrance, and devote yourself to Him (may He be glorified) fully by making your worship solely for Him.

<p>وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ اِلَيْهِ تَبْتِيْلًا</p><p>(And remember the name of your Lord, and devote yourself to Him with exclusive devotion… 73:8). The word tabattul, literally, means 'to cut off oneself from entire creation to focus attention solely on the Creator to detach oneself from worldly things and devote oneself exclusively and sincerely to the service of Allah' The sentence: وَاذْكُرِ اسْمَ (And remember the name of your Lord...73:8) is grammatically conjoined to the sentence: 1 (Stand at night [ for prayer ].... 73:2) which enjoins upon the Holy Prophet to perform the night-prayer, and incidentally his attention is drawn in the following verse to special devotional activities in the course of the day: اِنَّ لَكَ فِي النَّهَارِ سَبْحًا طَوِيْلًا</p><p>'Surely, in daytime, you have a lengthy work to do. [ 73:7] ' But the verse 8 enjoins a devotional activity (remembering Allah) that can be performed at any time of day or night. In fact, it can be performed at all times and under all circumstances. Since it is inconceivable that the Holy Prophet would never remember Allah, the purport of enjoining Dhikr (Remembrance of Allah) is to emphasise ' keeping to it consistently' in the sense that there should be no laxity in it. [ MazharI ]. This is possible only if 'remembering Allah' is taken in its widest possible sense to include 'Reciting His name with tongue', 'Remembrance by heart' and also 'keeping one's body engaged in complying with the commands of Allah'. A narration of Sayyidah ` A'ishah Siddiqah reports the following: کان یذکر اللہ علی کل حین</p><p>"The Holy Prophet used to remember Allah at all times."</p><p>This Hadith is correct in terms of the wider concept of 'rememberance of Allah' just explained above. Obviously, the Holy Prophet did not make dhikr by his tongue when answering the call of nature as Ahadith distinctly confirm this, but Dhikr by heart is possible at all times. There are, however, two types of Dhikr by heart: [ 1] It may be done through 'imagined words'; [ 2] by reflecting and pondering on the Divine attributes of perfection. [ Shaikh Thanawi ].</p><p>The next injunction in this verse is: تَبَتَّلْ اِلَيْهِ تَبْتِيْلًا</p><p>..and devote yourself to Him with exclusive devotion. [ 73:8] '.</p><p>In other words, the Holy Prophet is to detach himself from worldly things and devote himself exclusively and sincerely to Allah. The general import of the verse imparts the injunction that when worshipping Allah, no partners should be associated with Him and the total worship and devotion should be solely for Him. In all his actions and movements, he should single out Allah for reliance. He should not take any creature as possessing the power of benefit and harm or as possessing the power of granting wishes and solving problems. Sayyidna Ibn Zaid , said that tabattul signifies 'to abandon the world and what is in it and focus attention on what is with Allah'. [ Mazhari ]. The tabattul which this verse enjoins is completely different from the concept and practice of monasticism which the Qur'an denounces elsewhere, thus:</p><p>وَرَهْبَانِيَّةَۨ ابْتَدَعُوْهَا</p><p>'...As for monasticism, it was invented by them [ 57:271' and a Hadith denounces it thus: لارھبانیۃ فی الاسلام</p><p>"There is no monasticism in Islam."</p><p>Rahbaniyyah or 'monasticism', in the technical language of Shari` ah, signifies 'to abandon the world and sever all ties which involves the giving up of all pleasures and all lawful and pure things, believing that doing so is 'worship' and thinking that without avoiding them one would not be able to attain the good pleasure of Allah. It also means to sever human relationships in such a manner that human rights are not taken care of or they are violated. This verse enjoins a different type of tabattul or severance of relationship. It means that one's relationship with human beings should not overpower his relationship with Allah - whether in terms of belief or in terms of practice. Such a detachment is not contradictory to any business relations, or social contracts and transactions, like marriage and family ties. In fact, they can be combined. Tabattul, in this sense, is the characteristic of all Prophets especially that of the Holy Prophet Muhammad. Their lives bear ample testimony to this type of tabattul which the pious elders alternatively term as Ikhlas (sincerity). [ Mazhari ]</p><p>An Important Note</p><p>In the matter of 'Allah's Remembrance' and 'detachment from the world', the venerable Sufis, whether belonging to the earlier generation or later generation, have always been forward. They said that there are only two steps with which they are exerting their effort to cover the distance and conquer the path day and night. The first step is to detach themselves from the creation and the second step is to reach Allah [ i.e. Their destination ]. The two steps are inseparable, in that where one is operational the other must operate; and if one does not operate, the other will not operate either. The two steps have been stated as two conjoined sentences, thus: وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ اِلَيْهِ تَبْتِيْلًا 'And remember the name of your Lord, and devote yourself to Him with exclusive devotion. [ 73:81'. In this context, dhikr Allah refers to constant Remembrance of Allah where there should be no failing, and at no time there should be forgetfulness. This maqam 'station' in Sufi terminology is referred to as wusul ila-Allah 'reaching out to Allah. The first statement states the second step and the second statement states the first step. Thus the statements state the order in reverse probably because in practice tabattul, in the sense given above, is prior to wusul ila-Allah which is achieved after the operation of the former. The main object of a salik (the spiritual traveller) is to achieve the second step, therefore the naturally occurring order has been changed and remembrance of Allah has been mentioned first. This also is meant to show the importance and virtue of remembrance of Allah. How well Shaikh Sa` di (رح) تعالیٰ has versified the two steps:</p><p>Worldly relationship is a barrier and brings no (eternal) benefit.</p><p>When you abandon these relations, you will be the one who reaches out to Allah.</p><p>Remembrance of Allah through Repetition of His Personal Name</p><p>The verse under comment whilst enjoining dhikrullah (remembrance of Allah) has referred to it as 'remembrance of the name of Allah by saying: And remember the name of your Lord - وَاذْكُرِ اسْمَ رَبِّكَ [ 73:8] ' and</p><p>not 'd remember your Lord'.</p><p>This indicates that the repetition of Allah's personal name 'Allah, Allah' is also desired and required form of dhikr and worship. [ Mazhari ]. Some scholars say that such repetition of His personal name is an 'innovation' (bid'ah), but this opinion is not correct. And Allah knows best!</p>

وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ اِلَيْهِ تَبْتِيْلًا(And remember the name of your Lord, and devote yourself to Him with exclusive devotion… 73:8). The word tabattul, literally, means 'to cut off oneself from entire creation to focus attention solely on the Creator to detach oneself from worldly things and devote oneself exclusively and sincerely to the service of Allah' The sentence: وَاذْكُرِ اسْمَ (And remember the name of your Lord...73:8) is grammatically conjoined to the sentence: 1 (Stand at night [ for prayer ].... 73:2) which enjoins upon the Holy Prophet to perform the night-prayer, and incidentally his attention is drawn in the following verse to special devotional activities in the course of the day: اِنَّ لَكَ فِي النَّهَارِ سَبْحًا طَوِيْلًا'Surely, in daytime, you have a lengthy work to do. [ 73:7] ' But the verse 8 enjoins a devotional activity (remembering Allah) that can be performed at any time of day or night. In fact, it can be performed at all times and under all circumstances. Since it is inconceivable that the Holy Prophet would never remember Allah, the purport of enjoining Dhikr (Remembrance of Allah) is to emphasise ' keeping to it consistently' in the sense that there should be no laxity in it. [ MazharI ]. This is possible only if 'remembering Allah' is taken in its widest possible sense to include 'Reciting His name with tongue', 'Remembrance by heart' and also 'keeping one's body engaged in complying with the commands of Allah'. A narration of Sayyidah ` A'ishah Siddiqah reports the following: کان یذکر اللہ علی کل حین"The Holy Prophet used to remember Allah at all times."This Hadith is correct in terms of the wider concept of 'rememberance of Allah' just explained above. Obviously, the Holy Prophet did not make dhikr by his tongue when answering the call of nature as Ahadith distinctly confirm this, but Dhikr by heart is possible at all times. There are, however, two types of Dhikr by heart: [ 1] It may be done through 'imagined words'; [ 2] by reflecting and pondering on the Divine attributes of perfection. [ Shaikh Thanawi ].The next injunction in this verse is: تَبَتَّلْ اِلَيْهِ تَبْتِيْلًا..and devote yourself to Him with exclusive devotion. [ 73:8] '.In other words, the Holy Prophet is to detach himself from worldly things and devote himself exclusively and sincerely to Allah. The general import of the verse imparts the injunction that when worshipping Allah, no partners should be associated with Him and the total worship and devotion should be solely for Him. In all his actions and movements, he should single out Allah for reliance. He should not take any creature as possessing the power of benefit and harm or as possessing the power of granting wishes and solving problems. Sayyidna Ibn Zaid , said that tabattul signifies 'to abandon the world and what is in it and focus attention on what is with Allah'. [ Mazhari ]. The tabattul which this verse enjoins is completely different from the concept and practice of monasticism which the Qur'an denounces elsewhere, thus:وَرَهْبَانِيَّةَۨ ابْتَدَعُوْهَا'...As for monasticism, it was invented by them [ 57:271' and a Hadith denounces it thus: لارھبانیۃ فی الاسلام"There is no monasticism in Islam."Rahbaniyyah or 'monasticism', in the technical language of Shari` ah, signifies 'to abandon the world and sever all ties which involves the giving up of all pleasures and all lawful and pure things, believing that doing so is 'worship' and thinking that without avoiding them one would not be able to attain the good pleasure of Allah. It also means to sever human relationships in such a manner that human rights are not taken care of or they are violated. This verse enjoins a different type of tabattul or severance of relationship. It means that one's relationship with human beings should not overpower his relationship with Allah - whether in terms of belief or in terms of practice. Such a detachment is not contradictory to any business relations, or social contracts and transactions, like marriage and family ties. In fact, they can be combined. Tabattul, in this sense, is the characteristic of all Prophets especially that of the Holy Prophet Muhammad. Their lives bear ample testimony to this type of tabattul which the pious elders alternatively term as Ikhlas (sincerity). [ Mazhari ]An Important NoteIn the matter of 'Allah's Remembrance' and 'detachment from the world', the venerable Sufis, whether belonging to the earlier generation or later generation, have always been forward. They said that there are only two steps with which they are exerting their effort to cover the distance and conquer the path day and night. The first step is to detach themselves from the creation and the second step is to reach Allah [ i.e. Their destination ]. The two steps are inseparable, in that where one is operational the other must operate; and if one does not operate, the other will not operate either. The two steps have been stated as two conjoined sentences, thus: وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ اِلَيْهِ تَبْتِيْلًا 'And remember the name of your Lord, and devote yourself to Him with exclusive devotion. [ 73:81'. In this context, dhikr Allah refers to constant Remembrance of Allah where there should be no failing, and at no time there should be forgetfulness. This maqam 'station' in Sufi terminology is referred to as wusul ila-Allah 'reaching out to Allah. The first statement states the second step and the second statement states the first step. Thus the statements state the order in reverse probably because in practice tabattul, in the sense given above, is prior to wusul ila-Allah which is achieved after the operation of the former. The main object of a salik (the spiritual traveller) is to achieve the second step, therefore the naturally occurring order has been changed and remembrance of Allah has been mentioned first. This also is meant to show the importance and virtue of remembrance of Allah. How well Shaikh Sa` di (رح) تعالیٰ has versified the two steps:Worldly relationship is a barrier and brings no (eternal) benefit.When you abandon these relations, you will be the one who reaches out to Allah.Remembrance of Allah through Repetition of His Personal NameThe verse under comment whilst enjoining dhikrullah (remembrance of Allah) has referred to it as 'remembrance of the name of Allah by saying: And remember the name of your Lord - وَاذْكُرِ اسْمَ رَبِّكَ [ 73:8] ' andnot 'd remember your Lord'.This indicates that the repetition of Allah's personal name 'Allah, Allah' is also desired and required form of dhikr and worship. [ Mazhari ]. Some scholars say that such repetition of His personal name is an 'innovation' (bid'ah), but this opinion is not correct. And Allah knows best!

He is the Lord of the East and the West. There is no god but He. So take Him alone as your protector.

Lord of the East and Lord of the West – there is no God except Him, therefore make Him your sole Trustee of affairs.